Some
Clarifications Regarding the Position and the Mission of a Rasu’l
After
reading your writings and re-reading the Book by Amin Ahsan Islahi titled
"Call to Islam And how the Prophets preached" pages 218-223, "the
stages of the call to truth" the following issues come to mind:
Define
Itmaam-i-hujjat and Indhar (briefly)
After the Prophet, the Companions with the institution of Khilafah, were able to represent the truth in its most perfect form (second only to the Prophet (sws). Since there is no institution of Khilafah, what are the implications for Muslims today in terms of our obligation to present and represent the Truth? The results of this inadequacy (no Khalifah, assuming its a witness for mankind), places the present day Non-Muslim in a status of "not knowingly or being convinced" of the complete truth (Islam), is this correct?
The following concepts are very crucial in understanding an important aspect of Islam. The general understanding that seems to prevail today, appear to miss the following:
I am quite sure there are more, but for me, getting a better perspective and understanding of the above has aided my understanding tremendously.
By the way thanks for requesting a clarification!
May Allah continue to bless all of us and help guide us to Truth.
Islamically
Yours
Raqueeb Albaari
Reply
I
agree with you regarding the general lack of understanding about the concepts
that you have pointed out. I also agree with you regarding the importance of
these concepts in the understanding of the overall message of Islam. However, it
seems that under the circumstances the only way for us is to try to present our
understanding in an effective and comprehensible manner and pray for Allah’s
guidance for ourselves as well as our fellow human beings. Nevertheless, an
important aspect that should never be overlooked is that we should never become
complacent about our ideas and point of view. We should always keep our hearts
and minds open toward the views that are different from our own. This seems to
be the only way open for us to be able to determine our own mistakes and correct
our ideas.
Your
first question relates to the concept of Itmaam al-Hujjah and how it is
achieved.
Itmaam
al-Hujjah
means the removal of all excuse in relation to accepting the revealed truth of
God. The following points may help in understanding the concept of Itmaam al-Hujjah
and how it is achieved with particular reference to the Messengers (Rasu’l)
of God:
Man
is generally given the freedom to choose between good and evil and right and
wrong during the life of this world. However, the reward of opting for pious
deeds or the punishment of evil deeds, for the purposes of this test is
generally not delivered immediately. On the Day of Judgment, only those who
knowingly opted to do evil shall deserve punishment. People, who committed
some evil deeds due to some actual ignorance or by mistake, shall be dealt
with mercifully. For the purpose of this test, the pious and the impious
people are generally not distinguished from each other in any way. However,
on the Day of Judgment, people shall be separated and grouped according to
their deeds. The pious shall be separated from the impious and both shall
meet separate ends that shall be according to their deeds. This separation
and grouping – also for the purposes of the ‘test’ – is generally
not conducted during the life of this world.
The
advent of a Rasu’l (Messenger – as distinct from Nabi or
Prophet) of God is an exception to the above general principle. A Rasu’l
of God is not just a deliverer of God’s message. In addition to that, a Rasu’l
is also a symbol and an evidence of God’s final justice on the Day of
Judgment. When a Rasu’l of God is sent to a people, their reward
and punishment is not governed by the general principles mentioned above.
The reward/punishment of these people is no longer deferred till the Day of
Judgment. God, directly guides the Rasu’l in his deliverance of the
message and furnishes him with all the necessary qualities and requirements
to affect this deliverance at a level after which no excuse of rejection is
left with the addressees of the Rasu’l. At this juncture, the
collectivity of the people toward whom the Rasu’l is sent is
neither left ignorant of God’s truth nor is their rejection due to any
mistake in their understanding. No questions are left unanswered. No doubts
about the truthfulness of the Rasu’l are left to exist in the minds
of his addressees. Truth and falsehood become as clear of each other as the
light of the day from the darkness of the night. The path of God’s liking
becomes an apparent reality. Thus, no one is left with any excuse of
rejecting the truth revealed by God. This is stage of Itmaam al-Hujjah.
If the addressees of the Rasu’l persist in their rejection of the
truth even at this stage, then the punishment of God, which shall be the
fate of all those who knowingly do evil on the Day of Judgment, is initiated
for these people. Consequently, the pious and the impious – who would
generally be separated on the Day of Judgment – are separated and grouped
in the life of this world.
The
particular position of the Rasu’l of God, with reference to the Itmaam
al-Hujjah is not the result of any specific efforts on the part of the Rasu’l.
On the contrary, it is solely the result of God’s special guidance to
these Rasu’l. It is because of their being furnished by all the
qualities and requirements (this may also include miracles in certain cases)
that are essential and necessary for the accomplishment of Itmaam al-Hujjah
on their particular addressees. Thus, the accessories with which one Rasu’l
is furnished for the purpose of achieving Itmaam al-Hujjah may vary
considerably from those with which another Rasu’l is furnished.
These accessories and requirements with which a Rasu’l is furnished
for the purposes of achieving Itmaam al-Hujjah are called “Bayyinaat”
(literally meaning: ‘Clear and obvious signs’) in the Qur’an. In view
of this fact, it is not possible for any individual or group of individuals
to achieve the stage of Itmaam al-Hujjah, besides the messengers of
Allah or besides the groups on whom God Himself has bestowed this position.
In
view of the above explanation, it should be clear that the concept of Itmaam
al-Hujjah at a collective level, relates primarily to the Rasu’l of
God. It is not a quality, which can be gained through good planning and hard
work. It is an attribute, which is given by God only to whom He Himself decides.
Your
second question relates to Indhar.
“Indhar”
literally means ‘warning’. ‘Indhar’ and ‘Basharat’
(literally: ‘glad tidings’) are the two major components of the message of
prophets and messengers of God. Both the messengers as well as the prophets of
God warn their addressees of the grievous punishment that awaits them if they
persist in rejecting their message and give them glad tidings of the eternal
life of bliss if they accept this message and live their lives according to its
directives. In the case of the prophets (Nabi) both the ‘Indhar’
(warning) as well as the ‘Basharat’ (glad tiding) is with reference
to the life hereafter, whereas in the case of the messengers (Rasu’l)
this ‘Indhar’ and ‘Basharat’ is also with reference to the
punishment/reward that their addressees are to face in the life of this world in
case of rejection/acceptance of God’s message.
Incidentally,
the duty of the scholars of the Ummah has also been described in the
Qur’an by the word of ‘Indhar’ (Al-Taubah 9: 122). The
Qur’an (in the referred verse of Surah Al-Taubah) has stressed that
some people from each Muslim community should devote their lives to the thorough
learning and deep understanding of Allah’s Deen (Teachings of
religion). It further tells us that after they have developed deep understanding
of Islam (Allah’s Deen) they should then perform the duty of ‘Indhar’
(warning them of the punishment of hellfire in case they avoid to live according
to the directives of Allah) among their own people.
Your
third question pertains to the results of the non-existence of the Khilafah
institute among the Ummah. In this connection, it should be understood that
after the Prophet (pbuh) the institute of the Itmaam al-Hujjah was
transferred to the companions of the Prophet (pbuh), in their collective
capacity (Al-Baqarah 2: 143, Al-Hajj 22: 78). After the companions
of the Prophet (pbuh) no group or individual holds the position of performing Itmaam
al-Hujjah. Now, once again, the same general principle, explained in point
number one above, applies to all mankind.
As
far as the duties of individuals or groups in the work of Da`wah are
concerned, the Qur’an has clearly outlined these duties with reference to the
different capacities of an individual. Surah Al-`Asr lays down the duties
of the common man with reference to Da`wah, Al-Taubah 9: 122 lays
down the duty of those who are given the opportunity of gaining deep knowledge
and understanding of religion, and Aal Imraan 3: 104 lays down the duty
of an Islamic state.
I
hope this helps. In case any question remains unanswered, please feel free in
writing back to me at your own convenience.
May
the Almighty guide us all to the path of His liking.
My
fondest regards to you and those around you.
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