Friday, 25 October 2019

State Conspiracy Against the Madaris

بسم الله الرحمن الرحيم
ولا حول ولا قوة الا بالله العلي العظيم
An enormous factor in the State's nefarious agenda to introduce its state-version of Islam into Pakistan is the project of “mainstreaming” the madaris. Somehow, the present government has persuaded the largest networks of madaris representing the five major schools of thought (Barelawi, Deobandi, Salafi, Jamaati Islami and Shi'a) to sign on to their plan which requires all the madaris to not only register with the state but also adapt elements of the secular, state crafted curricula into their educational programs. I should point out that this is not altogether surprising as sadly the Ulama especially those in top positions who are close to the state and may be termed “quasi-functionaries” of the state are notorious for being short-sighted, naive and easily manipulated. The Usmani dynasty in particular, individuals related to Mufti Shabbir Usmani, such as Mufti Taqi Usmani, Mufti Rafi Usmani, etc., are in fact the greatest traitors to the cause of Islam in this country. The heads of the madaris networks have sold out the holy cause of the madrassa by signing on to the state's satanic program. Of particular concern to me is that all madaris which fail to register with the state and which fail to adapt the state's designated curriculum will be prevented from operating. Now perhaps the heads of the main networks of madaris were willing to overlook this naked assault on Islam because they are only concerned with their own respective networks and are willing to compromise in order to receive funding from the state and solidify their own positions.
As I've explained previously, the survival of Islam in this country is largely due to the madaris remaining free from corrosive state influence, being independent institutions that have been, until now, largely free to teach what they want. The so-called “privatization” of Islam is actually what has saved and preserved it from attempts by the forces of modernity and secularity to impose their own warped version of the faith (carefully crafted to suit their goals) onto the public. Once the dynamism of the madrassa has been neutralized by these forces of darkness, it will be extremely difficult to resist their drive to completely secularize society and sap the power and influence of Islam in peoples' daily lives. So I reiterate, we lovers of Islam, we Believers, we faithful and devoted servants of Allah Almighty, have to now start considering the State an antagonistic force that must be thwarted and resisted as much as possible.

Wednesday, 23 October 2019

Failure of the Pakistan Project (Part 2)

بسم الله الرحمن الرحيم
ولا حول ولا قوة الا بالله العلي العظيم
Having recently shifted back to Pakistan, I have encountered a great but disturbing change in the society. Since its inception, Pakistan has been on a trajectory of modernization, cultural Westernization and secularization. But in recent years, this trend has picked up its pace exponentially. The entertainment industry and the widespread use of social media in particular serve as the catalysts for a general rejection of Islamic values. Alongside these two factors, there is the active force of the state, which according to my thesis, is consciously committed to curbing the influence of Islam, by means of weakening the forces which campaign for Islamic values. I have particularly noted that the Ulama have lost a great deal of influence, and that it is the State which is penetrating its own self-serving, modified version of Islam into the nation. Cunningly, the project of secularization begins with a call to radically increase female social mobility and challenge traditional gender roles. Brazenly, and without so much as a peep from the traditionalist Ulama and so-called Islamic political parties, the Pakistani State has now recognized the legality of the existence of the so-called “transgenders”. In Pakistan, these are basically cross-dressing perverts who generally function as sex workers and erotic dancers. In short, they are nothing but a morally destructive presence in the country. But without digressing into too much detail of various examples of how Pakistan has degenerated and is fast catching up to the rest of the degenerate world, I must point out that of course there is still a conservative, religious element within the country though it is considerably demoralized. The polarization between the inward religious society and the outward looking, ascendant secular, liberal and irreligious society is extremely pronounced now. In other words, there are two parallel societies that are cohabiting this land whose values diametrically oppose each other and who at heart loathe each other. This is best illustrated in the two radically different schooling systems, i.e., the secular schools to which the majority of children are sent, and the madaris (religious schools) where a considerable number of mostly impoverished families send their boys to study. Sadly, the noble objective of acquiring and imparting religious knowledge isn't the intention of the vast majority of poor families who enroll their boys in the madaris. On the contrary, they have no alternative due to the unaffordability for them of secular schools. But the problem lies in the fact that these two parallel education systems are diametrically opposed to each other, when in fact they should have been complimentary. Take for example the uniform of the government and private schools – European dress. At the very least, these schools in the so-called “Islamic Republic” should have trained their students to wear the traditional clothing of the Muslims, especially the skullcap. Furthermore, the government and private schools are increasingly gender integrated (secondary education, i.e., colleges and universities even more so). The result is a completely different mindset between the secular school graduate and the madrassa graduate. There is also a conspiracy to prevent Islamic outreach and missionary organisations from operating in public schools and secondary educational institutions. And there is yet another conspiracy to “mainstream” or “reform” the private networks of madaris, which, despite their shortcomings, are the last bastion of Islamic ideology in pretty much the whole world. Once the shell of the madrassa has been cracked, the secular forces (which in reality should be termed the satanic forces), will have succeeded in overcoming their greatest obstacle to completing the project of transforming Pakistan, the homeland of South Asian Muslims, into a modern, liberal and secular nation state. Quite frankly, the Ulama, who are meant to be the vanguard of the resistance to this demonic project of secularization and liberalization, have utterly failed to not only fully comprehend the threat, but devise a competent action plan to effectively neutralise it. This is because, as is also my thesis, the religious leadership of the Muslims is extremely corrupt and hypocritical itself. The forces of secularity take full advantage of their miserable condition. Fundamentally, the reason for the failure to enact an action plan by the Islamic forces is internal disunity and petty rivalries. I have often argued that the so-called “Islamic” political parties like Mawdudi's Jamaate Islami, and the Jamiat Ulama-e-Islam of Mawlana Fadlurrahman are not actually sincere to the cause of Islam. The latter in particular acts without any principle and is corrupt to the core. It is merely a vehicle to enrich the Ulama who are its members as a class along the same lines non-religious political parties function to enrich their industrialist and feudalist leadership. The Mawlana has planned a mammoth march to the capital Islamabad for the last day of October in protest of the current government. However, this protest march, which shall mobilize madrassa students to crowd the streets, is purely political and has nothing of substance for the Islamic cause. The Mawlana is simply protesting election results which he claims were rigged because his party suffered a humiliating defeat and lost many seats. As for the Jamaate Islami, its modernist ideology means it is simply not equipped to both comprehend the real danger of the modern nation state and the project of secularisation and to successfully bring about a truly religious revolution in the hearts and minds of the people. These political parties using the label of Islam are nothing but bureaucratic institutions which lack any vision, charisma and above all zeal for the cause of Islam.
Returning to the bifurcation of Pakistani society, it is my message to the faithful, lovers of Islam, that they begin to see themselves as separate from the society they live in. Sure we are all Muslims. The growing liberal segment of the population are confessionally Muslim though they obviously cannot be described as true Believers. Therefore, despite them being fellow Muslims who have religious rights upon us such as having their greeting of salam replied to and their funerals offered, etc., we must increasingly separate ourselves from them for the purpose of maintaining the purity of our faith and as a protest against their corruption. This principle can be derived from the following Hadith of the Prophet Muhammad (sall Allahu alayhi wasallam):
مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ كَمَثَلِ صَاحِبِ الْمِسْكِ، وَكِيرِ الْحَدَّادِ، لاَ يَعْدَمُكَ مِنْ صَاحِبِ الْمِسْكِ إِمَّا تَشْتَرِيهِ، أَوْ تَجِدُ رِيحَهُ، وَكِيرُ الْحَدَّادِ يُحْرِقُ بَدَنَكَ أَوْ ثَوْبَكَ أَوْ تَجِدُ مِنْهُ رِيحًا خَبِيثَةً
The parable of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your body or your clothes, or you get a nasty smell thereof.”
Therefore, the origin of this affair is to avoid association with those whose association will result in harm to one's faith, even if they happen to be professed Muslims. Surely, the religious-minded Muslim (who may himself not be personally pious or strictly observant – but who nevertheless admires the men of religion and sincerely loves Islam) must strive to keep company and association with the Ulama, the pious, the people of the mosque, etc. He should avoid those who don't give off the vibe of religiosity. The religious forces by being conscious of their distinction from the broader society will therefore be more vocal, because the vocal minority is stronger than the silent majority. As for the strategy to counter the state's nefarious project, we must first cleanse our hearts of any love or devotion to the state. Ironically, it is the religious forces of this country that tend to be among the loudest in their unnecessary praise of the state and particularly the institution of the military establishment. We must educate our people about the ugly reality of this state including the fact that the constitution is thoroughly un-Islamic. The idea that Pakistan's constitution is a purely Islamic document is a deceptive myth that must be debunked academically. The very preamble of the constitution is cited as proof that it is absolutely compliant to Islam: “Whereas sovereignty over the entire Universe belongs to Almighty Allah alone” without carefully considering the very next clause: “and the authority to be exercised by the people of Pakistan within the limits prescribed by Him is a sacred trust”. Did anyone bother to ask if Allah actually authorized the people of Pakistan to exercise any authority even “within the limits prescribed by Him”? In other words, the preamble of the constitution has self-declared the people of Pakistan as Allah's khilafa on the Earth. In truth, the people of Pakistan are not deserving of such a lofty position. Next, this preamble states: “Wherein the State shall exercise its powers and authority through the chosen representatives of the people;” Again, who authorized the people to collectively exercise any power or authority, through the agency of chosen representatives or otherwise? The people of Pakistan include all kind of evil, corrupt, infidel, adulterous, wicked, and polytheist elements. How can it be argued that Allah has either authorized or is agreeable to the people of Pakistan exercising authority in His Holy Name? The preamble of the constitution enshrines democracy: “Wherein the principles of enunciated by Islam, shall be fully observed”, “Pakistan would be a democratic State based on Islamic principles of social justice”, “Dedicated to the preservation of democracy”. Firstly, Islam has not “enunciated” democracy. Democracy is diametrically opposed to the principles of Islam. Yes, Islam prescribes consultation but that should never be confused with democracy, which literally means rule of the people. The Islamic institution of shura (consultation) only includes the qualified and pious individuals of the Muslim community, not every Tom, Dick and Harry. The Islamic prescription for government is meritocratic not democratic. The verse of the holy Quran which is the basis for the principle of consultation clearly states that they are those who consult “among themselves” (Sura 42:38), not that they consult with everyone. Thus even if one were to argue that in Pakistan democracy is limited and the chosen representatives of the people are not authorized to legislate anything or authorize anything that is in clear violation of the Shari'a, that is still insufficient for such a system to be declared “Islamic”. In a democracy with universal suffrage, everyone is entitled to vote and have his or her say, including the open sinner, the wicked oppressor, the infidel, and those hypocrites who are bent on extinguishing the Light of Allah. When even consulting with such elements and soliciting their advice is not Islamic, how can it be Islamic to give them the right to vote and elect representatives. And more often than not the representatives are themselves corrupt, sinful, and hypocritical. With perhaps only a handful of exceptions, the entire Pakistani Parliament is full of individuals who are open sinners and many of them are hypocrites who are actively working to subvert the cause of Islam.
Now one of the most outrageous articles of this contemptible constitution which is only worthy of being toilet paper (after all holy words and expressions have been cut out from it): “(1) Loyalty to the State is the basic duty of every citizen. (2) Obedience to the Constitution and law is the [inviolable] obligation of every citizen wherever he may be and of every other person for the time being within Pakistan.” Keep in mind loyalty to the State has not been defined. Does that include loyalty in one's heart, or is disloyalty only understood as disloyalty in action, not words or thoughts? The fact of the matter is, a Muslim must only be obedient to someone in a position of political authority over him (provided he is not commanded with disobedience to Allah and His Apostle) but never commanded with loyalty. This article in the constitution itself has made a distinction between loyalty and obedience. Absolute loyalty is only to Allah and His Apostle, not to any state or manmade, fallible institution. Suppose the State of Pakistan becomes transgressive and goes to war against another state that is innocent, is the Pakistani citizen required to maintain loyalty to his transgressive state? Will mere avoidance of public service that contributes to that transgression be considered “disloyalty” according to this constitutional article? As for obedience to the constitution being an “inviolable” obligation of every citizen, since that has not been qualified, it is nothing but an idolatrous statement and proclamation. It is only obedience to Allah and His Apostle (sall Allahu alayhi wasallam) that is an inviolable and sacred obligation. In summary, the Pakistani constitution was cunningly written with statements that apparently conform to Islamic principles such as acknowledging the absolute sovereignty of Allah as stated in the preamble, in order to give the false impression that this is a document that is purely Islamic. But virtually every other article and clause within this document is manifestly against Islam. The problem is that mere acknowledgment of Allah's absolute sovereignty is insufficient. The mechanism for interpreting the Will of Allah is flawed and that is what effectively nullifies any Islamic aspect to this ridiculous constitution.

Debate: Cessation of Prophesy (19/10/19)

بسم الله الرحمن الرحيم
ولا حول ولا قوة الا بالله العلي العظيم
Debate on the Cessation of Prophesy

Saturday night after Isha prayers, October 19, 2019, at the Allah Wali Mosque in Tench Bhatta, Mughal Abad, Rawalpindi, Pakistan, I arrived upon invitation to debate with the Barelawi mufti, Usman Rizawi, on the subject of the cessation of prophesy. A few days prior, his team arrived at my residence to draw up some conditions and stipulations regarding the debate. In my dawa (claim) I declared that Nubuwwa (prophesy) has not ceased absolutely, rather it continues partially. For the record, the type of prophesy that continues may be described with different terms that refer to different aspects from which prophesy remains even after the departure of the holy prophet Muhammad (peace be upon him & his family). They are:
  1. Ghair Tashri'i (non-legislative)
  2. Ummati (restricted to the Muslim community)
  3. Juzwi (partial)
  4. Lughawi (linguistic)
  5. Majazi (figurative)
  6. Tamthili (resembling)
  7. Buruzi (manifesting)
  8. Zilli (shadow)
  9. Ardi (dependent)
  10. Kasabi (acquired)
  11. Fana fil-Rasul (annihilation of oneself into the persona of the Apostle of Allah)
Once again, these are not actually distinct types of prophesy, but different terms which describe a specific type of prophesy that remains after Prophet Muhammad (peace be upon him & his family), through whom the chain of prophesy terminated, meaning the technical and literal prophesy.
Regrettably, the Barelawi mufti due to his insecurities misbehaved throughout the debate, using abusive language and being generally disrespectful of his guest (my humble self). But with great patience and fortitude I presented my proofs for my claim on the partial continuity of prophesy, first from verses of the holy Quran, then authentic statements of the Prophet Muhammad (sall Allahu alayhi wasallam) from the Hadith corpus, and finally from the quotations of various esteemed Muslim saints, particularly Shaikh Abd al-Qadir al-Jilani (may Allah have mercy on his soul). In his counterclaim, the Barelawi Mufti declared that prophesy has ceased absolutely after Prophet Muhammad (sall Allahu alayhi wasallam) without the slightest qualification, and that there shall never appear after him any kind of prophet whatsoever. Now on the day we drew up the conditions for the debate, it was agreed that we should discuss a second topic, time permitting or perhaps at a later date, namely, the question of the life or death of the Nazarene Messiah (peace be upon him). In his claim, the Barelawi Mufti wrote that the Messiah was raised alive to Heaven and that he shall return as an ummati of the Prophet Muhammad (sall Allahu alayhi wasallam). So during our debate on the cessation of prophesy, I pointed out that the Barelawi Mufti's counterclaim that no prophet whatsoever will appear after Prophet Muhammad (sall Allahu alayhi wasallam) manifestly contradicted his second claim regarding the Messiah that the latter shall return as an ummati. Hence, the Barelawi Mufti proved on my behalf the critical exception to the general cessation of prophesy, i.e., ummati nubuwwa. The debate lasted approximately four hours, but my opponent expended most of that time creating a racket and repeating himself. He offered no substantial refutation of my evidence, let alone any evidence to back up his counterclaim. The essential argument of the Mufti was that I, the plaintiff or claimant, had made a specific claim but was presenting general evidence whereas specific evidence was required. In truth, I presented both general proofs for the continuation of prophesy from the holy Quran, and proof for the specific continuation of the particular type of prophesy which I had described with these numerous terms from the holy Quran, the Ahadith and the statements of various Muslim saints and scholars. Nevertheless, since we were at an impasse, I proposed that we allow the audience to judge whether I had presented any evidence for my claim. This was quite generous of me considering the fact that the audience that was present were all Barelawis. As expected, they raised slogans indicating that they agreed with the Mufti that I had failed to prove my case. I then surrendered by declaring that I had failed to convince anyone of my claim, and therefore requested that the Mufti should use the remaining time to present his own case that prophesy has ceased absolutely. However, the opposing party were not satisfied with this. They insisted that I declare in writing that I had no evidence for my claim. Now whether or not I had presented specific evidence to substantiate my claim that a specific type of prophesy remains after Prophet Muhammad (peace be upon him & his family), it should at the very least be confessed that I had presented proof for the general continuation of prophesy, especially from the holy Quran. Keep in mind that according to the Mufti's counterclaim, prophesy has ceased absolutely, therefore, any evidence of a general continuation of prophesy is sufficient to disprove him. In other words, he clearly lost the debate by failing to address the evidence I presented for a general continuation of prophesy. That is why I repeatedly invited him after presenting my case that he should present whatever evidence he had for his counterclaim. But the Mufti missed the opportunity availed to him to present his case and convince, at the very least, his own followers.

Thursday, 17 October 2019

Reality of Buruz

بسم الله الرحمن الرحيم
والصلاة والسلام على خاتم النبيين
وعلى اهل بيته الطيبين الطاهرين
والعاقبة للمتقين
ٍIn the previous entry I discussed the concept of nubuwwat zilli or shadow prophesy, that is, the institution of sainthood which reflects many of the characteristics of prophesy and on that basis may be termed shadow prophesy In this entry I shall elaborate on the concept of nubuwwat buruzi which typifies this phenomenon from another angle• The latter term is particularly used in the world of Sufism, and so I shall present its definition from a well known encyclopedia of Sufi terminology:
بروز: کسی عارف کامل یا شیخ مکمّل کا کسی شخص ناقص کی جانب متوجّہ ہونا۔ فیض پہنچانا اور اسے اپنا سا بناکر اپنا مظہر بنالینا۔ اسی معنی میں کہا جاتا ہے کہ فلاں بزرگ فلاں بزرگ کی صورت میں نمودارہوے اور مراد اس سے یہ ہوتی ہے کہ ان بزرگ مکمّل کا پرتو کامل طور پر دوسرے بزرگ پر پڑا اور دونوں کی صورت معنوی یکساں ہوگئ۔ صورت ظاہری کا ایک ہوجانا بھی کچھ بعید نہیں ۔ یہ تناسخ نہیں ہے۔ تناسخ کے مدّعی تو اس کے قائل ہیں کہ ایک کی روح سے دوسرے کی زندگی کا قیام ہوتا ہے لیکن بروز سے مقصد نہ تو دوسرے کی زندگی کا قائم رکھنا ہے نہ اس میں حس و حرکت کا پیدا کرنا ہے بلکہ کمالات باطنی اور کمالات معنوی کا فیضان مقصود ہوتا ہے۔
Buruz: The turning of a perfect knower or accomplished spiritual master towards a deficient person, giving him spiritual benefit, and making him into a manifestation by making him like him• In this sense it is said such and such a saint has appeared in the form of such and such other saint• The meaning is that the image of the perfect saint was cast perfectly upon the second one, and the essential form of the two of them became the same• (Sirre Dilbaran p90):

Likewise, Maulana Muhammad Abdul Qadeer Siddiqi in his commentary on the classic Sufi manual Fusus al-Hikam of Ibn Arabi, explains the concept of buruz:
بروز کی تحقیق یہ ہے کہ اولیاء میں سے بعض کی فطرت کسی خاص نبی کی فطرت سے مشابہ ہوتی ہے۔ ہر چند کہ اولیاے کرام کو انبیاے عظام کے کمالات کی سیر کرائی جاتی ہے اور اولیا انبیا کے رنگ میں رنگےجاتے ہیں۔ یا یوں کہو کہ انبیا کے کمالات کا پرتو ان پر پڑتا ہے۔ یایوں کہو کہ انبیا کی صفات خاصہ ان میں سے ظہور و بروز کرتی ہیں۔ مگر تکمیل سیر کے بعد ہر ایک اپنی فطری مناسبت کے اصلی مقام پر رہتا ہے مثلا حمیّت دین والا ولی نوحی المشرب یا قدم نوح یا مظہر نوح یا بروز نوح کہلاتا ہے۔ اور رضا و تسلیم والا ابراہیمی المشرب۔ اور عشق و محبت والا موسوی المشرب اور صدق و فنائت والا عیسوی المشرب اور عبدیت والا جو سب کو جامع ہے محمّدی المشرب کہلاتا ہے۔ بعض دفعہ کہہ دیتے ہیں کہ فلاں ولی میں فلاں نبی کا بروز ہوا ہے جیسے قمر میں شمس کا بروز ہوتا ہے۔ الغرض نبی اصل اور ولی اس کی نقل ہوتا ہے اور انبیا کی اصل محمّد صلی اللہ علیہ وسلم ہے۔
Buruz means that the nature of some of the saints resembles the nature of a particular prophet• Many saints are made to journey through the attainments of the great prophets, and the saints become dyed witht the color of the prophets• To put it another way, the image of attainments of the prophets is cast upon them• Or one could say that the special characteristics of the prophets are manifested and projected [buruz] through them• But after the completion of the journey, each of them remains at his original position of natural affinity• For instance, the saint who aids the cause of faith is known as having the nature of Noah, or being in the footsteps of Noah, or one who manifests Noah, or the buruz of Noah• The saint who accepts the will of God is known as one having the nature of Moses, he who annihilates himself is known as having the nature of Jesus, and he who is a perfect servant, combining all these, is known as one having the Muhammadi nature• Sometimes it is said that such and such saint is the buruz of such and such prophet, just as the moon is the buruz of the sun• In short, the prophet is the original and the saint is his copy, and the original of the prophets is Muhammad sall Allahu alayhi wasallam• (Fusus al-Hikam Urdu Translation, p24):

Wednesday, 16 October 2019

Sainthood is the Shadow (Zill) of Prophesy

 بسم الله الرحمن الرحيم

والصلاة والسلام على خاتم النبيين
وعلى اهل بيته الطيبين الطاهرين
والعاقبة للمتقين
Although the institution of prophesy has formally concluded in the person of the Seal of the Prophets Muhammad Rasul Allah (sall Allahu alayhi wasallam), Allah Most High has granted this Umma the institution of Wilaya or sainthood which is upon the pattern of prophesy and, as explained by the pious elders and sages of our Religion, is a ظلّ shadow or reflection of prophesy The great sage, Shaikh Abd ul-Qadir al-Jilani (radi Allahu anhu), is reported to have said:
قال في الأولياء رضي الله عنهم: الولاية ظل النبوة والنبوة ظل الإلهية
Sainthood is the shadow [zill] of prophesy, and prophesy is the shadow [zill] of divinity” (Bahjat al-Asrar p214):

Similarly, Mujaddid Alf Thani, Imam Rabbani, Ahmad Sirhindi (rahimahullah) wrote:
مقام ولایت مقام نبوت کا ظل ہے اور کمالات ولایت کمالات نبوت کے ظلال ہیں
The station of sainthood is the shadow [zill] of the station of prophesy, and the perfections of sainthood are the shadows [zilal] of the perfections of prophesy” (Maktubat Hadrat Mujaddid Alf Thani: Daftar II, Maktub 71, p262):

And here I shall also quote the eminent scholar Abd ul-Haq Muhaddith of Delhi:
ولایت ظل نبوت ہے
Sainthood is the shadow [zill] of prophesy” (Sharh Futuh al-Ghaib p57):

Hadith: "If there was a Prophet after me it would be Umar"

بسم الله الرحمن الرحيم
والصلاة والسلام على خاتم النبيين
وعلى اهل بيته الطيبين الطاهرين
والعاقبة للمتقين
A polemic put forward by those who uphold the notion of absolute chronological cessation of prophesy in every sense of the word is that the Prophet Muhammad (sall Allahu alayhi wasallam) stated:
لَوْ كَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَرَ بْنَ الْخَطَّابِ
If there were a prophet after me it would be Umar the son of al-Khattab
(Jami at-Tirmidhi #3686)
In other words, the Prophet Muhammad (sall Allahu alayhi wasallam) must literally be the last and final prophet because if there was the possibility of prophesy after him then we must regard his second successor Umar al-Faruq (radi Allahu anhu) as having been a prophet, which was obviously not the case• Notwithstanding the merit of this apparently strong argument, I must first point out that the authenticity of the Hadith itself is disputed• The great Imam, faqih, muhaddith, theologian and mujaddid of the 2nd century after Hijra, namely, Ahmad bin Hanbal (rahimahullah), outright rejected this report (al-Muntakhab min 'Ilal al-Khallal pp190-191):

A certain narrator, Mishrah bin Ha'an, when he narrates from Uqba bin Amir, such narrations are considered munkar (odd) if there is no corroborating report• Some muhaddithin, including Albani and Zubair Ali Zai of modern times, have declared this report hasan because there are corroborating reports, but the problem is that those two corroborating reports are extremely weak and cannot be considered nor are they useful in strengthening this narration of Uqba bin Amir•
Nevertheless, if we accept the authenticity of this narration for the sake of argument, it still requires further analysis to ascertain whether it really is a proof for the absolute, unqualified cessation of prophesy after the Prophet Muhammad (sall Allahu alayhi wasallam)• I've previously mentioned the fact that the Arabic word بعد which occurs in this Hadith does not always mean “after” in the chronological sense• It is my contention that if this Hadith is genuine from the Prophet Muhammad (sall Allahu alayhi wasallam), what he actually meant to say was that if there was to be another prophet who was sent to you in lieu of myself it would have been Umar bin al-Khattab• Another version of the Hadith, also including the narrator Mishrah bin Ha'an who is narrating from a man narrating from Uqba bin Amir (radi Allahu anhu) has the Prophet (sall Allahu alayhi wasallam) saying:
لَوْ لَمْ أُبْعَثْ فِيكُمْ لَبُعِثَ عُمَرُ بْنُ الْخَطَّابِ
Had I not been sent unto you, Umar the son of al-Khattab would have been sent”
(Fadail as-Sahaba of Ahmad bin Hanbal)

Quranic Proofs for the General Continuation of Prophesy

بسم الله الرحمن الرحيم
والصلاة والسلام على خاتم النبيين
وعلى اهل بيته الطيبين الطاهرين
والعاقبة للمتقين
Since the creation of Adam, the Almighty has instituted a chain of prophets and apostles through which He communicates His message to humanity The idea that this institution has ceased absolutely without qualification is both strange and unnaturalAstonishingly, such a claim is made on behalf of Islam, the one religion which is centered around the institution of prophesy Both Judaism and Christianity proclaimed the cessation of their prophetic and apostolic ages respectively two millennia ago Since then they have been deprived of fresh divine revelation and as such were easily corrupted by their respective corrupt religious leaderships The Holy Quran, however, never explicitly states that prophesy has been terminated after the Prophet Muhammad (peace be upon him & his family), or that the latter is the last prophetYes, it does name him 'Seal of the Prophets', but the meaning and implication is open to interpretationOther verses in the Holy Quran strongly suggest that the institution of prophesy and the future coming of messengers from God continue:

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
O children of Adam; if messengers come to you from among you rehearsing upon you My signs, then whoever adapts righteousness and reforms, upon them shall be no fear nor shall they grieve
(Sura 7:35)
The Almighty is addressing the children of Adam, a universal proclamation, a strong proof that as long as there are humans walking the Earth, there may come to them from among themselves His messengers Furthermore, the imperfect verb يأتى which is فعل مضارع indicates that messengers from Allah come (present tense) or will come (future tense), demolishing the notion that this institution was terminated in the past But according to this verse, their basic function is to relate divine signs and not necessarily legislate new divine commandments This is because while the Quran is certainly empty of any clear statement to the effect that the Prophet Muhammad is the last and final messenger, it does state that the religion of Islam has been completed and perfected:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
Today have I perfected for you your religion and completed upon you My favor and am pleased with Islam for you as religion
(Sura 5:3)
So the completion and perfection of the religion in terms of the divine legislation and teachings does not necessitate an end to the coming of future apostles of God whose function is to simply relate further divine signs in order to strengthen the faith and revive the divine message In another verse, the Almighty says:
اللَّـهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ
Allah chooses messengers among the Angels and among mankind Verily, Allah is Hearing, Seeing
(Sura 22:75)
Again, in this verse there is the imperfect verb يصطفى which is فعل مضارع indicating that Allah Most High chooses (present tense) or will chose (future tense) messengers from among mankind, a strong proof for the continuation of the coming of apostles of God even after the death of the Prophet Muhammad (peace be upon him & his family)
Interestingly, the Holy Quran mentions the fact that the people of an ancient generation were the first to manufacture the false doctrine of the cessation of divine messengers, and that this was how Allah deviated them from the truth as a consequence of their doubt and transgression:
وَلَقَدْ جَاءَكُمْ يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِّمَّا جَاءَكُم بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ اللَّـهُ مِن بَعْدِهِ رَسُولًا ۚ كَذَٰلِكَ يُضِلُّ اللَّـهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ
And Joseph had already come to you before with clear proofs, but you remained in doubt of that which he brought to you, until when he died, you said, 'Never will Allah send a messenger after him' Thus does Allah leave astray he who is a transgressor and skeptic
(Sura 40:34)

Wednesday, 9 October 2019

No Prophesy After Me Except the Mubashirat (Part 2)

بسم الله الرحمن الرحيم
The institution of prophesy is a divine blessing:
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّـهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ
When said Moses to his people: ‘O people remember the favor of Allah upon you when He made among you prophets’
(Sura 5:20)
So when the Prophet Muhammad (sall Allahu alayhi wasallam) announced:
إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلاَ رَسُولَ بَعْدِي وَلاَ نَبِيَّ
‘Verily, apostlehood and prophesy have been terminated, so there is no apostle after me and neither a prophet.’
(Jami at-Tirmidhi #2272)
Sayyidina Anas bin Malik (radi Allahu anhu) narrates:
فَشَقَّ ذَلِكَ عَلَى النَّاسِ
‘The people were concerned about that.’ (ibid)

Unlike the contemporary mullas who seem to be very content with the idea that prophesy has ceased absolutely in every sense of the word (as they contend), the blessed Sahaba (radi Allahu anhum) were anxious and deeply concerned at the notion of the cessation of the divine institution and blessing of prophesy. That is why immediately after stating that the institution of prophesy has been terminated in his person, the Prophet Muhammad (sall Allahu alayhi wasallam) qualified his statement and reassured his companions by revealing:
لَكِنِ الْمُبَشِّرَاتُ
‘But there shall be the Mubashirat’
رُؤْيَا الْمُسْلِمِ وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ
‘The vision of the Muslim which is a portion from the portions of prophesy.’
In the previous entry I explained with evidence that the Mubashirat is in it of itself a limited type of prophesy whose door is open until Judgment Day for the Muslim Umma. Keep in mind that while the gift of Mubashirat is a potentiality for every Muslim - male, female, adult and child - some Believers will excel in this institution, as the Prophet Muhammad (sall Allahu alayhi wasallam) stated:
وَأَصْدَقُكُمْ رُؤْيَا أَصْدَقُكُمْ حَدِيثًا
‘The most truthful of you in vision is the most truthful of you in speech’
(Sahih Muslim)
In other words, there will be degrees in the manifestation of the gift of Mubashirat to the individuals of this Umma, and the most truthful of them shall naturally be gifted with these divine visions that are both a type of prophesy and a portion of prophesy with greater intensity, expression and frequency. Such individuals may be termed prophets in a figurative sense because they manifest within their persons a portion of prophesy and a specific form of prophesy that remains within this Umma.
Now those who in our time champion the cause of khatm an-Nubuwwa and argue that prophesy has ceased absolutely without qualification in every sense of the word, i.e., they subscribe to an unenlightened, narrow and intellectually defficient understanding of the Religion, often cite a statement that is attributed to the great Imam of jurisprudence, Abi Hanifa (rahimahullah):
وتنبأ رجل في زمن أبي حنيفة وقال : امهلوني حتى أجيء بالعلامات، فقال أبو حنيفة : من طلب منه علامة فقد كفر لقوله عليه السلام : «لا نبي بعدي
A man claimed prophesy in the time of Abi Hanifa and said: ‘Let me demonstrate signs (in favor of my prophesy).’ So Abu Hanifa said: ‘Whoever seeks from him a sign has disbelieved because of his (Prophet Muhammad’s) peace be upon him statement that there is no prophet after me.’
A certain Ahmad al-Makki has narrated this in his text entitled Manaqib al-Imam al-A’zam Abi Hanifa (v.1, p.161). However, as far as I can tell, this incident has no sanad and is therefore baseless. But if we accept it as a bonafide statement from Imam Abi Hanifa (rahimahullah) for the sake of argument, we must still reject it because such an idea clashes with the Holy Quran where Allah Most High repeated challenges the polytheist pagans, Jews and Christians to:
قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
‘Produce your proof if you are truthful’
The fact of the matter is that not every apparent claimant of prophesy should be dismissed outright (or worse - persecuted or murdered). On the contrary, every claimant’s claim should be carefully investigated. Is the claimant a professed follower of Islam, Prophet Muhammad and the Shari’a of Prophet Muhammad? Does he adhere to the Sunna and obey the divine commandments? Is he pious and of good character. Does he preach the Tawhid of Uluhiya and condemn shirk and innovations that have become common and widespread among the corrupt Muslims of our time? What particular sign or miracle does he present as a proof for his claim? These and other factors should be considered.

Sayyidatuna Aishah (RA): Say He is Seal of Prophets But Don't Say 'No Prophet After Him'

  باسمك اللهم اللهم صلى على سيدنا محمد The Mother of Believers, sayyidatuna A’ishah سلام الله عليها reportedly said: قُولُوا خَاتَمُ الن...