Proving the Divine Status of Islam and Past Religious Laws

Ayatullah Shaykh Muhammad Reza al-Muzaffar
If a non-Muslim needs reasons to demonstrate the truth of Islam, we can prove it through its immortal miracle, namely the Holy Qur’an and by reference to its miraculous nature, as we have explained earlier. This is our way of convincing ourselves when suspicion and curiosity confronts men of free thinking at the onset of the establishment of their beliefs.
However, before we believe in the Holy Qur'an or accept the faith of Islam as our one and only belief, we need evidence to convince ourselves with the validity of past religious laws contained within Judaism and Christianity. Unfortunately, we lack evidence to convince one who doubts or wonders about these religions, because they do not hold an immortal miracle like the Holy Qur'an. The followers of these religions, who recount marvelous miracles of the past prophets, are in reality suspected in their recounting and judging of these miracles. Moreover, the currently available books that are attributed to the past prophets (`a), such as the Old and New Testaments, are devoid of any proof that can verify the immortal miracle. However, Islam verifies them with decisive and convincing testimonies through the Holy Qur'an.
We, Muslims, are required to testify to and believe in the past religious laws just because we are required to believe in whatever has been conveyed to us by this religion, such as its information about the authenticity of the prophethood of a number of previous prophets, as has been previously discussed.
It therefore follows that a Muslim, after he has accepted the teachings of Islam, is not required to evaluate the truth of Christianity or Judaism or such religions, because belief in Islam necessarily entails belief in the past messengers and prophets (`a). It is consequently unnecessary for Muslims to investigate and inspect the truth of the miracles of the prophets of these religions, because a Muslim is supposed to believe in these religions and prophets once he believes in Islam.
However, if one investigates the religion of Islam but is not convinced of its truth by the evidence provided, it becomes obligatory upon one, on the grounds of reason and necessity of knowledge and inspection, to investigate the truth of Christianity, because it is the last religion before Islam. If one, after investigation, does not reach certitude, then he is required to investigate the last religion before Christianity, which is supposedly Judaism, until one reaches conviction of a religion, or reject them all.
The issue is contrary for those who have grown up believing in Judaism or Christianity; a Jew’s belief in his religion does not release him from the liability of investigating the truth of Christianity and Islam; rather, it is obligatory upon him to inspect and have knowledge of the other religions according to reason. Similarly, it is not correct for a Christian to satisfy himself with his belief in Jesus Christ (`a); rather it becomes obligatory upon him to investigate and evaluate the truth of Islam, because both Christianity and Judaism do not deny the coming of a new religion that would abrogate the laws of these two religions. Moreover, neither Prophet Moses (`a) nor Prophet Jesus (`a) claimed that no prophet would come after them.
How is it then acceptable for Jews and Christians to rest on their beliefs and lean on their religions before they investigate the religion that is next to theirs, namely Christianity and Islam for the Jews and Islam for the Christians. By virtue of reason, it is also obligatory upon the followers of these religions to investigate the authenticity of the subsequent claim of prophethood so that they might follow it if proven true; otherwise, it would be wise for them, by virtue of reason too, to abide by their current beliefs and religions.
As has been previously cited, a Muslim, when accepting the belief of Islam, is not required to investigate the other religions, including the past ones and the coming ones that claim coming with a new religion, because: As regarding the past religions, a Muslim is supposed to believe in these religions; therefore, he is not required to ask for proofs on them. The matter is predetermined for him. The laws of Islam abrogate all laws of previous religions. As a result, a Muslim must not act upon those laws.
As regarding future religions,(19) a Muslim is also exempted from investigating and evaluating them, because the Holy Prophet, Muhammad (s), has confirmed: No prophet will come after me.(20)
In the view of Muslims, the Holy Prophet, Muhammad (s), is unquestionably the most honest and most truthful of all. He is as exactly as described by Almighty Allah in the Holy Qur'an: Nor does he (the Holy Prophet) speak from his own desire. This is naught but a revelation from Us. (53/3-4)
A Muslim is thus not required to inquire a proof on the authenticity of a later prophethood.
On account of the long period between us and the age of Prophet Muhammad (s), the bearer of the message of Islam, a great variety of schools of law and opinions, a divergence of sects and creeds has mushroomed. It is a must upon a Muslim to take the path that he trusts will lead him to an acquaintance with the laws revealed to the bearer of the message, because every Muslim individual is under the duty of acting upon the laws of Islam as exactly as they command.
However, a question arises in the minds in this respect: How can a Muslim recognize the laws of Islam as exactly as they command while they are at variance following divergent sects? The methods of performing the obligatory prayers are not the same! Acts of worship are not alike! Laws of transactions are not similar! What then should a Muslim do? According to which method should he perform the prayers? Which opinions should he follow in order to act upon the laws of Islam in all acts of worship and transactions, such as matrimony, divorce, inheritance, merchandising, establishing of religious provisions, blood money, and the like issues?
Of course, it is not permissible to follow one’s fathers or to submit to the practise of one’s folks and companions. Rather, it is necessary to go through self-conviction in the issue of one’s doctrine and to build a doctrinal relationship with one’s God, because comity, flattery, partiality or fanaticism must not play any role in doctrinal issues.
The one and only conviction that one must attain is that one has pursued the best of all ways that is believed to release one from responsibilities and duties towards Almighty Allah and to approach the conviction that one is not liable for any duty before the Lord and is released from the Lord’s punishment or reproach since one has followed the most favorable sect and acted upon its laws. Such being the case, one must never be influenced by any factor as long as one has followed the right path that achieves the pleasure of the Lord. The Holy Qur'an reads: Does man think that he is to be left aimless? (75/36)
Nay! Man shall be proof against himself. (75/14)
Lo! This is a rejoinder, that whosoever will, may choose a way unto his Lord. (76/29)
The first question that comes to one’s mind is whether one should follow the way of the Prophet’s Household (i.e. the Ahl al-Bayt) or the ways headed by others. If one follows the way of the Ahl al-Bayt (`a), one would also wonder whether the most accurate way is that of the Imamiyyah Twelvers’ or the ways adopted by the other followers of the Ahl al-Bayt (`a).
If one, on the other hand, follows the way of the Ahl al-Sunnah (i.e. Sunnis), one will then wonder which of the four major schools or the other schools he should follow. This must be the way of thinking adopted by those enjoying free minds and choice until they resort to a true, firm side.
In view of the above, it seems necessary to investigate the doctrine of Imamate (al-imamah) and its appendages in the belief of the Twelver Imamiyyah Shi`ah..
1. () Almighty Allah says in the Holy Qur'an: And [I swear by] the soul and Him Who made it perfect; then He inspired it to understand what is right and wrong for it. He will indeed be successful who purifies it, and he will indeed fail who corrupts it. (91/7-10)
2. () Almighty Allah has said in the Holy Qur'an: (We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; and Allah is Mighty, Wise. (4/165)
3. () Almighty Allah has said in the Holy Qur'an: And the enchanters came to Pharaoh (and) said, ‘We must surely have a reward if we are the prevailing ones.’ He said, ‘Yes, and you shall certainly be of those who are near to me.’ They said, ‘O Musa! Will you cast, or shall we be the first to cast?’ He said, ‘Cast.’ So, when they cast, they deceived the people's eyes and frightened them, and they produced a mighty enchantment. And We revealed to Musa, saying: ‘Cast your rod.’ Then, lo! It devoured the lies they told. So the truth was established, and what they did became null. Thus, they were vanquished there, and they went back abased. And the enchanters were thrown down, prostrating themselves. (7/113-120)
4. () Almighty Allah has said in the Holy Qur'an: And (make him) a messenger to the children of Israel: that I have come to you with a sign from your Lord, that I mould for you out of dust the form of a bird, then I breathe into it and it becomes a bird with Allah's permission. And I heal the blind and the leprous, and bring the dead to life with Allah's permission. And, I inform you of what you should eat and what you should store in your houses. Most surely, there is a sign in this for you, if you are believers. (3/49)
5. () The Holy Qur'an reads in this respect: Say: If men and jinn should unite to bring the like of this Qur'an, they could not bring the like of it, though some of them be aides of others. (17/88)
6. () The Holy Qur'an reads: Or, do they say, ‘He has forged it?’ Say: ‘Then bring ten forged chapters like it and call upon whom you can besides Allah, if you are truthful.’ (11/13)
7. () This is an indication to the following holy verse: And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. (2/23)
8. () For more details on this topic and for removing any spurious argument about it, the reader is advised to refer to the book of Tanzih al-Anbiya' by al-Sharif al-Murtadha; `Ali ibn al-Husayn al-Musawi (AH 436); Beirut: Dar al-Adhwa' Publishers, Second Edition, 1409 AH/AD 1989.
9. () Among the proofs of the infallibility of the prophets ('a), scholars have cited the following verse of the Holy Qur'an: And when his Lord tried Abraham with certain words, he fulfilled them. He said, ‘Surely, I will make you an Imam of men.’ Abraham said, ‘And of my offspring?’ ‘My covenant does not include the unjust,’ said He. (2/124)
This holy verse confirms that Almighty Allah has not allowed one who acts unjustly to hold a high position like Prophethood or Imamate.
Another proof is the following holy verse: He (Satan) said: ‘Then, by Thy Might (I swear), I will surely beguile all of them except Thy servants from among them, the purified ones.’ (38/82-83)
This holy verse demonstrates Satan’s inability to beguile those whom Almighty Allah has purified from sinning and guarded against wrongdoing and transgression.
10. () The Holy Qur'an has stated: And We did not send any messenger but that he should be obeyed by Allah's permission. (4/64)
11. () The Holy Qur'an teaches us, saying: Say: We believe in Allah and in that which had been revealed to us, and in that which was revealed to Ibrahim (Abraham) and Isma`il (Ishmael) and Ishaq (Isaac) and Ya`qub (Jacob) and the tribes, and in that which was given to Musa (Moses) and `«sa (Jesus), and in that which was given to the prophets from their Lord. We do not make any distinction between any of them; and to Him do we submit. (2/136)
12. () This is part of a Qur'anic verse that reads: Surely, the true religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning. (3/19)
13. () Imam al-Mahdi—may Allah hasten his reappearance—is reported to have said: “Pray to Almighty Allah frequently to hasten my Relief, for it shall in reality carry relief for you.”
See al-Ghaybah by Shaykh al-Tusi (AH 460), pp. 293, H. 247; al-Ihtijaj by al-Tabrisi (AH 560), 2:284; al-Khara'ij wa’l-Jara'ih by al-Rawandi (AH 573), 3:1115, H. 30.
14. () This indicates the following verse of the Holy Qur'an: And most surely you conform yourself to sublime morality. (68/4)
15. () This is because Almighty Allah has guaranteed its preservation against any sort of distortion, saying: Surely, We have revealed the Reminder and We will most surely be its guardian. (15/9)
16. () Major impurity (al-hadath al-akbar) is every matter that makes it obligatory to perform the ritual bathing (ghusl) or invalidates it. [translator]
17. () Janabah, in the terminology of Muslim jurisprudence, stands for the state of deprivation of ritual purity due to sexual intercourse or ejaculation of semen or the semi-semen wetness that comes out after the ejaculation of semen and before urination that is intended to cut off the ejaculation of semen. (Quoted from Mu`jam Alfaz al-Fiqh al-Ja`fari by Ahmad Fathullah, pp. 143. [translator]
18. () Minor impurity (al-hadath al-asghar) is every matter that makes it obligatory to perform the ritual ablution (wudhu') or invalidates it. [translator]
19. () The Holy Qur'an has confirmed that prophethood is sealed by the prophethood of Muhammad—peace be upon him and his Household: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the Prophets; and Allah is cognizant of all things. (33/40)
20. () The Holy Prophet, Muhammad ('a), is reported to have said: “O People! Indeed, there shall not come a prophet after me and there shall not come a Sunnah (a body of traditions and practices) after my Sunnah. If one claims the opposite, then his claim and heresy shall be in Hellfire. Hence, you may kill anyone who claims it and kill his followers, for they shall verily be in Hellfire.”
See al-Amali by Shaykh al-Mufid (AH 413), pp. 53; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 28:337, H. 34900, 3rd hadith in Section: bab hukm man shatama al-nabiyya aw idda`a al-nubuwwata kadhiban (Rulings Appertained to One Who Insults the Holy Prophet Or Claims Being Prophet Falsely).
The Holy Prophet (s) is also reported as saying: “There shall be twenty-seven liars and impostors in my nation. Four of them shall be women. I am verily the Seal of the Prophets. No prophet shall come after me.”
See Musnad Ahmad ibn Hanbal (AH 241), 5:396; Majma` al-Zawa'id by al-Haythami (AH 807), 7:332, Section: bab ma ja’a fi al-kadhdhabin (Traditions Concerning the Liars).
The Holy Prophet (s) is also reported as saying: “The Children of Israel (i.e. the Israelis) used to be headed by the prophets; therefore, when a prophet died, another prophet would succeed him. Verily, there shall not be a prophet coming after me.”
See Sahih al-Bukhari (AH 256), 4:144; al-Sunan al-Kubra by al-Bayhaqi (AH 458), 8:144; Sahih Muslim (AH 261), 6:17.
Through his famous discourse with `Ali ibn Abi-Talib, the Holy Prophet (s) confirmed that he would be the last of the prophets. So, he is reported to have said in the uninterruptedly reported hadith known as ‘hadith al-manzilah’: “In relation to me, you occupy the same position that (Prophet) Aaron occupied in relation to (Prophet) Moses except that (you are not a prophet because) there shall not be a prophet coming after me.”
See al-Mahasin by al-Barqi (AH 274 or 280), 1:259, Chapter: kitab al-safwah (Book of the Elite), Section: bab al-infirad (Peculiarity), H. 99; al-Gharat by al-Thaqafi al-Kufi (AH 283), 1:62; al-Kafi by al-Kulayni (AH 329), 8:107; Ma`ani al-Akhbar by Shaykh al-Saduq (AH 381), pp. 74-79, Section: bab ma`na qawl al-nabiyy li-`aliyyin: anta minni bimanzilati haruna min musa illa annahu la nabiyya ba`di (The Significance of the Holy Prophet’s Saying to `Ali: “For me, you occupy the same position that (Prophet) Aaron enjoyed with (Prophet) Moses. Yet, there shall not be a prophet coming after me.”), H. 1&2; al-Amali by Shaykh al-Tusi (AH 465), pp. 171, 253, 307, 342, 548, 555, 558, 566, 598, 599; Musnad Abi-Dawud al-Tayalisi (AH 204), pp. 29; al-Musannaf by `Abd al-Razzaq al-San`ani (AH 211), 11:226, H. 20390; Musnad Ahmad ibn Hanbal (AH 241), 1:184, 3:23; Sahih Muslim (AH 261), 7:120; Sunan Ibn Majah (AH 273), 1:45, H. 121; Sunan al-Tirmidhi (AH 279), 5:304, H. 3814; al-Sunan al-Kubra by al-Nassa'i (AH 303), 5:44, 45, 108, 120, 121, 122, 123, 124, 125, 144, 240, H. 8138, 8141, 8143, 8399, 8429, 8433, 8435, 8438, 8441, 8442, 8444, 8446, 8447, 8511, 8780; Sunan al-Bayhaqi (AH 458), 9:40. Commenting on this hadith, al-Bayhaqi says, “This hadith has been mentioned by al-Bukhari and Muslim in their books of al-Sahih on the authority of Shu`bah. Thus did tens of other reference books of hadith.