It is obvious that traversing this path requires guides who with their extra-ordinary knowledge and piety may guide all and may set an example for them to follow.

Human knowledge and intelligence being limited, it is quite likely that we may make a mistake in determining what is in our interest and what way leads to our eternal happiness. Hence there must be some persons, who, because of their communion with the metaphysical world. are in position to find the right path and show that to others.

That is why, we say that it is not conceivable that the All wise and Rational Allah would leave us in darkness. His limitless benevolence demands that He, through His chosen prophets, themselves human beings, puts necessary laws and programs at the disposal of mankind.

Prophets are the chosen and distinguished person who get in contact with Allah, find out the truth and communicate it to the people. This contact is called revelation. It is a special kind of contact between a prophet and Allah. A Prophet with his inner eyes sees the mysteries of the universe, and with the ears of his heart listens to divine calls and conveys them to the people.

Prophets Are Infallible

Prophets must not commit any sins, errors or mistakes; otherwise they cannot be fully relied upon in the performance of their mission. They should be rendered by Allah immune from sins and mistakes, so that people may repose cent percent confidence in them.

If they be liable to commit sins and mistakes, they cannot be a mode and example for others, nor can their acts, sayings and ideas become a source of a code of conduct to be followed.

This immunity from sins and mistakes is called Ismat (infallibility), and those who possess it are called Ma’asum (infallible).

Number Of Prophets

Traditions tell us that for the guidance of people Allah has sent about 1, 24, 000 prophets, first of them being Adam and the last Muhammad (S) son of Abdullah.

Prophets are divided into two groups. Some received revelation, but were not charged with the mission of propagation. Others had such a mission. Some of the latter group did not have a distinct code of laws of their own, but spread the laws of another prophet. It has also happened that at the same time there were several prophets, carrying out their functions in different countries or different cities and towns.

The most outstanding prophets who brought independent codes of law were five. Their names along with the names of the Books revealed to them are given below:

1. Noah (‘a) - Epistle

2. Abraham (‘a) - Epistle

3. Moses (‘a) - Torah

4. Jesus (‘a) - Evangel

5. Muhammad (S) - Qur’an

Aims Of Prophets

The program of the prophets includes:

1. To lay the foundation of justice on a firm basis.

2. To teach and educate.

3. To combat every form of superstition, corruption, undue discrimination and deviation from divine unity, truth and justice.

The Holy Qur’an says:

“Surely we have sent Our messengers with clear proofs and we have sent own with them the Book and the balance (necessary Laws) so that mankind may keep justice.”(57:25).

In respect of the Prophet of Islam (S) it says:

“It is he who has raised up among an unlettered people messenger from among themselves, who recites to them His verses and purifies them and teaches them the Book and the wisdom although before this they were in a clear error.”(62:2).

This is the noble aim for which the prophets have been sent.

Proofs Of Prophethood

Prophets must have a living and clear evidence to prove their apostolate. This evidence must be an achievement which is beyond the power of ordinary man, so that it may be proved that they are in communion with the metaphysical world and are inspired and take instructions from there.

The stories of the conversion of the rod of Moses (‘a) into a python and the coming to life of the dead and the recovery of the born blind through Jesus (‘a) are undeniable. The story of speaking of Jesus (‘a) in cradle has expressly been narrated in the Holy Qur’an.

Similarly the Prophet of Islam, though raised from amongst the most backward people, brought the book which is the masterpiece of knowledge, methods of education and secrets of creation. Admittedly it is beyond human power to accomplish such a feat.

That is why we call the Holy Qur’an inimitable. The Holy Qur’an, is miraculous from several angles. Its literary style is so wonderfully striking that its enemies called it a magical act and advised people not to go near Muhammad (S), whose penetrating words bewitched the listeners and pulled them to his system. This shows that even the enemies were convinced of the Holy Qur’an’s extra-ordinarily striking effect.

It is impossible for a man with his human limitations to describe the excellence of the Holy Qur’an in its entirety. Suffice it to say that it is the word of Allah and a miracle of His last Prophet (S). It is the guide which directs humanity in all its affairs and at every stage of its development. It ensures the success of man in this world as well as in the Hereafter.
The Holy Qur’an says:

“Qur’an guides towards the path which is the most upright.” (17:9).

At another place it says:

“The Book has been revealed to. you [Muhammad] so that, you would be able to lead people from dark ness into light.” (14:1).

It further says:

“This [Qur’an] is a reminder for the people and a guidance and an admonition to those who are pious.” (3:138).

The Holy Prophet (S) is reported to have said that the Holy Qur’an excels all speech as much as Allah excels all His creation.

It will be in the fitness of things if we leave the description of the merits of the Qur’an to the Holy Prophet (S) and his appointed successors, the Twelve Imams (‘a), who know its value and importance more than anyone else, and who themselves are its real interpreters as well as custodians.

The Holy Prophet (S) said: ‘‘I am leaving behind me two authorities with you, the Book of Allah and my progeny. They are not going to be separated from each other till the
Day of Judgement"1.

Hence, in regard to the description of the merits of the Qur’an, we should be content with what the Imams have said. A good number of their sayings have been quoted by Allamah Majlisi in his book Bihar al-Anwar. We produce here only a few of them.

Harith Hamadani says: Once I found people arguing in the masjid. I went to Imam Ali and said: "Don’t you see that the people are arguing?’ "Are they?" said he. ‘Yes’, said I. "I have heard the Holy Prophet (S) saying that soon there would be discord and civil strife among the Muslims. Is there any way of escaping the evil consequence of that", asked I. The Imam (‘a) said: "Yes, the Book of Allah. It tells what happened in the past and what is going to happen in future. It adjudicates all disputes. It is the last word, not a joke. Any tyrant, who abandons it, shall be crushed by Allah. He who seeks guidance from any other source, shall be misled. It is a strong Divine bond. It is a wise discourse. It is the straight path. It cannot be changed by the vagaries of passions, nor can it be obscured by the twist of tongues. The learned are never tired of it. The wisdom which this book contains and the guidance which it impacts cannot be exhausted by constant use. Its wonders are endless. The jinn, when they heard it, were wonder-struck.

They exclaimed, ‘We have heard the marvellous Qur’an’. He who quoted it, spoke the truth. He who adjudicated according to it, acted justly. He who acted upon it, deserved a reward. He who exhorted others to act upon it, directed them to the right path. O Harith! make it a point to follow it’’. It will not be out of place to refer to some of the finer points of this Hadith (tradition).

The Holy Prophet (S) has said that the Holy Qur’an tells us about future events. This may mean either that the Holy Qur’an has hinted at some of the future happenings, or that the events exactly similar to those experienced by the past peoples will also be faced by the Muslims. The Qur’an says:

“You will certainly pass through one stage after another.” (84:19).

Imam Ali (‘a) said that any tyrant who abandons the Qur’an shall be crushed by Allah. This means that in a Muslim society no oppressor will ever be able to violate the sanctity of religion and use it for his selfish ends. It also means that its text will ever remain unaltered. The Imam (‘a) meant the same thing when he said that the vagaries of passions cannot change it. The Qur’an has been misinterpreted by the self-seekers, but its text has always been safe from alteration. It is exactly in the same form in which it was revealed to the Holy Prophet (S)2.

The words of Imam Ali (‘a) purport that if the Muslims had referred their doctrinal differences to the Holy Qur’an, they would have found in it the best judge and arbitrator, for it gives a clear verdict on all important matters. Unfortunately, they have neglected the Holy Qur’an with the result that things have deteriorated to such extent that various sects of the Muslims have charged each other with unbelief. What a pitiable state of affairs!

Describing the Holy Qur’an, Imam Ali (‘a) has said: "This book is a light which will never go out. It is a lamp which will never dim. It is a sea, the bottom of which will never be reached. It is a way never to be lost. It is a ray which will never fade. It is an evidence, the proof of which will never weaken. It is a cure, the adverse reaction of which is not feared. It is an honour, the supporters of which will never be routed. It is a right, the upholders of which will never be disappointed. It is the main source of faith. It is a fountain of knowledge. It is the corner-stone of Islam. It is an ocean, which cannot be drained out. It is a spring which will never get dry. It is a pool, the water of which does not recede. It is a stage, through which no one can be misled"

Imam Ja’far as-Al-Sadiq has said, "The Holy Qur’an is an immortal Book. It shall remain operative so long as the sun and the moon exist"3.

Merits Of Recitation Of The Holy Qur’an

The Qur’an is a Divine code, which ensures success and happiness for man in the present life and in the Here­ after. Every verse of it is a source of guidance. He who is keen on attaining success, must associate himself permanently with it, and accustom himself to reflect on its verses. There are innumerable sayings of the Prophet and the Imams, exhorting the people to read the Qur’an regularly.

Imam Muhammad al-Baqir (‘a) quotes the Holy Prophet (S) as saying, "He who reads ten verses, will not be regarded as negligent of his duty. The name of one, who reads 100 verses, will be recorded with those who remember Allah; the name of one, who reads 200 verses, will be included among those, who are submissive to Allah, and the name of one, who reads 500 verses will be inscribed with those, who do their utmost to please Allah4.

Imam Ja’far as-Al-Sadiq (‘a) has said, "The Holy Qur’an is the covenant of Allah to His creation. It is the duty of a Muslim to look into this covenant and read its fifty verses every day".

The Imam (‘a) also said, "What prevents a busy merchant from reading a chapter of the Holy Qur’an after he returns from the market and before he goes to bed? If he does that, ten merits will be recorded in his favour and ten of his errors will be erased"5.

He (‘a) said to the people, "Be particular about reading the Holy Qur’an, for·Paradise has as many grades as the number of its verses. On the Day of Judgement, the reader of the Holy Qur’an will be told, ‘Read and go up’. As he will read a verse, he will go to a higher grade".

A number of reports indicate that it is preferable to read from a copy of the Qur’an to reciting from memory.

Ishaq Ibn Ammar said to Imam as-Al-Sadiq (‘a) that he had learnt the Qur’an by heart and asked him whether he should read it from a copy of it or from memory. The Imam replied that it was better to read from a copy, because it is also a meritorious act to look at the Holy Qur’an.

The Hadith tells us of the merit of reading the Holy Qur’an in the house. When a man recites it in his house, his wife and children are also encouraged to follow his example. The Imams have said that the recitation of the Holy Qur’an in a house invites the blessings of Allah for its inmates. The angels visit such a house and the devils quit it. A house in which the Holy Qur’an is not read, is visited by the devils and deserted by the angels6.

There are many sayings of the Holy Prophet (S) and the Imams (‘a) exhorting the people to read the Holy Qur’an and earn its reward .There are also many sayings which mention the merits of some particular chapters and verses of the Holy Qur’an for specific purposes, and they are all from the Prophet of Islam.

Pondering Over The Holy Qur’an

The Holy Qur’an requires the Muslims to ponder over its contents and meanings. Allah says:

“Will they then not meditate on the Qur’an, or are their hearts locked?” (47:24).

The verse severely rebukes those who do not reflect upon the Holy Qur’an. Imam Zayn al-Abidin (‘a) is reported to have said that the verses of the Holy Qur’an are like treasures. One should look into a treasure to ascertain what it contains. Abu Abdir Rahman Salami says that the companions of the Holy Prophet (S) used to learn ten verses at a time. They did not learn the next ten until they had understood fully the first ten and acted upon them.

Inimitability Of The Holy Qur’an

It is a well-known fact that the Prophet (S) presented Islam to the whole world and asked everyone to accept it. He put forward the Holy Qur’an as a proof of his Prophethood and declared it as inimitable. He challenged the whole world to produce a like of it if they could, even with their joint efforts. Then he went a step further and asked them to produce ten chapters like those of it, and finally, he challenged them to produce even one single chapter, which could match the Book of Allah.

The Arabs, past masters of eloquence as they were, would certainly have accepted his challenge, if they could, and simply by producing one single chapter, like that of the Qur’an, they could have refuted his claim to Prophethood. In that case, they would escaped the trouble of fighting so many battles and undergoing so much suffering.

But the Arabs did not accept the challenge, for they knew well that the Qur’an was inimitable. Some of them embraced Islam. Others, because of their intransigence, preferred to decide the issue by fighting and not by an intellectual contest. Allah says:

“Say: Surely if all men and jinn combined to bring the like of this Holy Qur’an, they would not be able to do so, even if some of them were to back the others.”(17:88).

We see that the Christians and other enemies of Islam spend millions and millions of dollars every year, nay every month, in their attempt to disparage Islam and depreciate the Holy Qur’an. If they could produce a chapter like any of the chapters of the Holy Qur’an, that certainly would have been the easiest way of achieving their purpose. The Holy Qur’an says:

“They would like to extinguish the light of Allah (Islam) with their mouths, but Allah bas decided to let His light shine forever; even though the unbelievers may dislike it.” (9:32).

Normally any literary style can be adopted or imitated after a certain amount of practice. But this rule is not applicable to the Holy Qur’an, which has a style that cannot be learnt. Had the Holy Qur’an been the work of the Holy Prophet (S), at least some of his sermons, which are extant, would have had a similar style.

We find that an Arab poet or a writer excels in only one or two aspects of literature, such as panegyric, satire, elegy, and love. But, the Qur’an has dwelt on many and varied aspects and, in each case, its style is incomparable. Such an achievement is not humanly possible.

An Everlasting Miracle

As we know, the acceptance of a Prophet depends on the proof of his Prophethood in the form of a miracle. As the messages of the past Prophets were of short range and of restricted nature, their proofs were also confined to their time. Their miracles were witnessed by some people, and to some others their reports were transmitted through universally accepted evidence. But, since Islam is an ever­lasting religion, its miracle, i.e. the Holy Qur’an, is also everlasting. This fact leads us to two conclusions:

1. Superiority of the Holy Qur’an to the miracles of the past Prophets, and
2. The termination of the past Prophethoods with the expiry of their proofs.

The Holy Qur’an has another distinctive feature which proves its superiority to all the miracles of the past Prophets. It vouches for the guidance of entire humanity and ensures advancement to the point of perfection. It guided the rough and rude Arabs who were steeped in the worst evils. They worshipped idols, refrained from acquiring knowledge and indulged in tribal feuds and vainglory. The Qur’an turned them into a nation, not to speak of bringing a radical change in the intellectual social and moral life of the Bedouin.

Anyone who looks at the history of Islam and goes into the life accounts of those companions of the Prophet who laid down their lives for Islam, can easily realize the profound impact of the Qur’an on them. It was the Qur’an which lifted them up from the depths of ignorance to the heights of knowledge arid perfection. The Holy Book taught them how to make sacrifices for the religion of Allah. It illumined the hearts of those who were engaged in idol-worsh’ip; it rallies under one banner all those who vied with each other in boasting of their ancestry. It was because of the Qur’an·that within a period of eighty years, the Muslims could make such vast conquests as others could not do even in 800 years.

The Holy Qur’an And Knowledge

A number of the Qur’anic verses expressly say that Prophet Muhammad (S) did not know how to read and write. Nobody ever disputed this truth. There is a definite proof of its correctness. Despite his illiteracy he presented to the world a Book which is such a marvellous treasure of knowledge that it has dazzled the philosophers and thinkers of the East and the West alike. This is one of the most miraculous aspects of the Holy Qur’an7.

Let us suppose for the sake of argument that Muhammad (S) was not illiterate. In that case, he must have acquired knowledge from the people among whom he was brought up. We know that these people were either heathens, who believed in myths and superstitions, or were the followers of deformed Christianity and Judaism, who claimed the Old and the New Testaments as the source of their knowledge.

But the Holy Qur’an does not reflect on the absurdities and the superstitious ideas of either of them. Many verses of the Holy Qur’an set forth the attributes of Allah. They describe Him in a manner befitting His perfection, and declare Him to be free from all defects. Here are a few specimens.

“They [followers of the Bible] have said Allah has adopted a son. He is too glorious to have a son. To Him belongs all that is in the heavens and the earth. All are subservient to Him.” (2:116).

“Allah is the Originator of the heavens and the earth. When He decrees a thing, He just commands it to, ‘Be’ and it comes into existence.” (2:117).

“Your Lord is the only One Lord. There is no god but He, the Beneficent, the Merciful.” (2:163).

“Allah exists. There is no god but He, the Everlasting and the Guardian of life. Slumber does not seize Him. To Him belongs all that is in the heavens and the earth.” (2:255).

“Nothing in the heavens or in the earth is hidden from Allah.” (3:5).

“It is Allah who fashions you in the wombs as He wills.” (3:6).

“He is Allah Your Lord. There is no god but He. He is the Creator of all things, so worship Him. He is the Guardian of all.” (6:102).

The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware.

“Sight perceives Him not, but He perceives men’s sights. He is Subtle, All-aware.” (6:103).

“Say, it is Allah who produces and then reproduces it then how is it that you are misled.” (10:34)

“Allah is He who raised up the heavens without visible supports. Then He established His control over the realm and made the sun and the moon subservient to Him. Each of them will remain in motion for an appointed time. He regulates all affairs and explains the evidence (of His existence) so that you may, perhaps, be certain of your meeting with your Lord.” (13:2).

“He is Allah; there is no god other than Him. All praise is due to Him in this world and in the Hereafter. Judgement is in His hands and to Him you will all return.” (28:70).

“He is Allah, besides whom there is no god. He has knowledge of everything whether perceptible or imperceptible. He is the Beneficent, the Merciful.” (59:22).

“He is Allah, besides whom there is no god, the Sovereign, Lord, the Holy One, the All-powerful and the Majestic. Exalted be He above what they associate with Him.” (59:23).

That is how the Holy Qur’an describes Allah, the Lord of the universe. Everything is reasonable and in conformity with scientific evidence. An illiterate person, born and brought up in a barbaric environment, cannot be expected to produce such lofty ideas.

The description of the Prophets by the Qur’an is also gloriously in keeping with the sanctity of the Prophets and majesty of their mission. Here are a few examples.

“Those who follow the Messenger [Muhammad], the Prophet, who can neither read nor write and whom they find mentioned in the Torah and the Gospel, which are with them [the People of Scriptures]; know that he [Muhammad] exhorts them to do what is right and restrains them from evil.” (7:157).

“It is He who has raised among the unlettered people a Messenger among themselves, who recites to them His revelations, ensures their development, and imparts to them wisdom and knowledge of the Book, though before that they were in clear error.” (62:2).

“You will certainly receive a never-ending reward.” (68:3)

“When Abraham said to his father and his people, ‘I renounce what you worship except for the One who has created me and will guide me’.” (43:26).

“We showed Abraham the kingdom of the heavens and the earth to strengthen his faith.” (6:75).

“Ishmael, Elisha, Jonah and Lot; each one of them did we exalt over the whole world.” (6:86).

“And from among their fore-fathers, children and brothers We chose some and guided then1 to a straight path.” (6:87).

“Such is the guidance of Allah by which He guides whomever He pleases out of His slaves.” (6:88).

“We bestowed knowledge on David and Solomon. They said: ‘All praise is due to Allah, who exalted us above many of His believing slaves’.” (27:15).

“These were the Prophets from the offspring of Adam; from those who embarked with Noah and from the offspring of Abraham and Israel. Allah guided them and chose them for His favour. Whenever they would bear the revelation of the Beneficent Allah, they would bow down in prostration with tears.” (19:58).

The Qur’an describes the Prophets in this way. On the contrary, the Old and the New Testaments attribute many absurd and immoral stories to them and charge them with fornication, adultery and intoxication. Such stories are neither in keeping with correct logic nor with the high moral values.

Hence it cannot reasonably be suspected that the noble teachings of Islam, contained in the Qur’an, were in any way inspired by Judaism or Christianity.

Consistency Of The Holy Qur’an

Experience shows that deceit, fraud, and lying, are bound to result in self-contradiction and incoherence of statements. This particularly happens when a person has concerned himself for years with serious subjects like law, sociology, and religious faiths, etc. It is but natural that an impostor should get confused at one time or another and fall a prey to incongruity. Proverbially speaking, a liar lacks memory.

The Holy Qur’an has dwelt on many subjects. It has dealt with law, politics, economics, social organizations and rules of morality. It has also dilated upon astronomy, history, and rules of peace and war as well as various sciences. It has thrown light upon angels, stars, winds, oceans, plants, animals, the Day of Resurrection and so on. But there is not one instance in it of any contradiction or incongruity. The story of Moses has been repeated so many times. Each time it has a new significance but there is no contradiction in substance.

The consistency of the Holy Qur’an becomes more significant if we keep in mind that its verses were revealed gradually over a long number of years. Allah has referred to this characteristic of the Holy Qur’an:

“Will they not ponder over the Qur’an Had it come from other than Allah, they would have certainly found in it much inconsistency.” (4:82).

This verse draws the attention of the people to a fact of which they are aware intuitively. They know that the statements of an impostor are apt to be contradictory and confused. But that is not the case with the Qur’an. Its contents are characterized by consistency and coherence.

All those, who have studied pre-Islamic history, know what a disgraceful state of affairs was prevailing at that time. Morals were at their lowest ebb. Raids and plunder were the order of the day. At the slightest provocation, the Bedouin were ready to wage wars. They were heathen in their beliefs and savage in their behaviour. There was no common religion. There was no organized government. The idol-worshippers formed the majority of the people. Various tribes worshipped different deities. Gambling was rampant. One of the shabby customs was marriage with the step­ mother after the death of the father. The most callous custom was that of the daughters being buried alive.

These were some of the customs and conventions of the Arabs. But with the advent of Islam, every evil was uprooted. The same Arabs adopted excellent habits. Heathenism was replaced by belief in monotheism, ignorance by knowledge and feud by fellow-feeling. The Arabs became a compact nation and the standard-bearers of a dynamic culture in the world.

Dozy, the distinguished Dutch scholar8, says: "After the appearance of Islam, which united the Arabian tribes and welded them into one nation, having one goal, the Muslims became masters of an empire extending from the Tagus in Spain to the Ganges in India, and raised the standard of culture over vast territories of the world. All this happened at the time when Europe was groping in the darkness of the Middle Ages".

This achievement was possible because of the teachings of the Holy Qur’an, which excelled all other Divine Books. The teachings of the Holy Qur’an are clear and logical. They are just, balanced and based on common sense. In the very first chapter of the Holy Qur’an, man has been taught to say to Allah:

“Guide us to the straight path.” (1:5).

This verse, short as it is, has great significance. The Holy Qur’an has laid great emphasis on justice and equity. It says:

“Allah commands you to deliver back the trusts to their owners; and when you iudge between the people, that you judge justly.” (4: 58).

“Let not your hatred for a people seduce you that you deal with them unjustly. Be just; that is nearer to piety [observance of your duty].” (5:8).

“Allah commands [people] to maintain justice, kind­ ness, and proper relations with their relatives. He for bids them to commit indecency, sin and rebellion. He exhorts you in order that you may take heed.” (16:90).

The Holy Qur’an has also warned against miserliness and extravagance:

“Do not be stingy nor prodigal, lest you become empty banded blamed and left destitude!” (17:29).

The Sacred Book enjoins patience:

“Surely those who endure with fortitude shall be repaid without measure.” (39:10).

“Allah loves those who have patience.” (3:146).

At the same time it has not asked the oppressed to sit with folded hands. To ensure justice and prevent lawlessness, it has allowed them to take vengeance:

By enjoining justice, integrity and moderation, the Book of Allah has introduced a system which ensures success both in this world and in the Hereafter. It says:

“Those who obey Allah and His Messenger will be admitted by Him into the gardens underneath which rivers flow, where they shall abide forever. That is the supreme success.” (4:13).

“Whoever has done an atom’s weight of good, will see it and whoever has done an atom’s weight of evil, will also see it.” (99:7-8).

“Seek the abode of the life to come in that which Allah bas given you; and neglect not your share of this world.” (28:77).

Many verses of the Holy Qur’an urge the people to acquire knowledge and observe piety, nevertheless the Holy Qur’an allows them to enjoy the good things of life:

“Muhammad, ask them, who has made it unlawful to maintain beauty and to eat the pure food s which Allah has created for His slaves.” (7:32).

“The Holy Qur’an does not ignore man’s relation with his fellow beings: Believers, stand by your contracts (and obligations).” (5:1).

It insists that people should be kind to their wives, parents, relatives, fellow Muslims and the entire humanity:

“Treat your wives kindly.” (4:19).

“Women have rights similar to those of men.” (2:228)

“Worship Allah and associate not with Him; and be good to the parents, the relations, the orphans, the needy and the neighbour who is kin to you and the neighbour who is not kin to you, the fellow traveller, the wayfarer and the slaves whom you possess. Allah loves not those who are boastful and arrogant.” (4:36).

These are some specimens of the teachings of the Holy Qur’an which enjoin every Muslim to exhort others to do good and to restrain from evil. This law paved the way for the spread of Islam and infused a spirit of nobleness and virtue among the people. Islam has entrusted on every person the duty of urging others to do good and refrain from doing the evil. All Muslims are required to preach the teachings of Islam and see to it that they are implemented.

One of the finest teachings of Islam is the unity and fraternity of all sections of society. Islam does not recognize any distinction among the people except the one based on knowledge and piety. The Holy Qur’an says:

“The most honoured among you in the sight of Allah is be who is the most pious of you.” (49:13).

“Are those, who know, equal to those, who do not know?” (39:9).

The Prophet of Islam (S) said: ‘‘Islam has ennobled those who were regarded low during the days of ignorance. It has done away with the pre-Islamic pride in ancestry. Now all men, irrespective of their race and colour, are equal. The dearest in the eyes of Allah on the Day of Judgement will be the most pious and obedient".

Because of his perfect faith, Islam gave preference to Salman al-Farsi over all other companions and declared him to be a member of the Holy Prophet’s family. It denounced Abu Lahab, one of the Prophet’s own uncles, because of his mischief and disbelief.

We find that the Messenger of Allah (S) never took pride in his noble descent as was the custom of the day. Instead, he called his people to believe in Allah and the Last Day, and urged them to get united by adopting a common belief. He was able to bring round a people torn by feud and vendetta, rivalries and discords, and boast of ancestry. He wiped off their arrogance so much so that there was nothing surprising in a wealthy man of high birth giving his daughter in marriage to a poor Muslim of low birth.

The teachings of the Holy Qur’an promote the welfare of the individual as well as of the society. The Holy Qur’an has laid down laws which ensure success in this world as well as in the Hereafter. It should be borne in mind that the Prophet of Islam was born and brought up in a barbaric society of the worst order; so, the enactment of these beneficial laws under the Divine guidance is- a clear manifestation of his Prophethood.

Perfection Of Qur’anic Ideas

The Holy Qur’an has dealt with a large number of subjects of divergent nature and laws relating to all spheres of human life, such as theology, history, economics ethics, metaphysics, astronomy, family laws, social administration, and penal laws etc. Whatever has been written in this Holy Book on a subject is unassailable and beyond criticism. Such a feat is not humanly possible.

We know that the views, expressed by an author, lose their freshness and truth after some time. In many cases, further research proves the incorrectness of the previous ideas. We see that the books of the ancient and even modern philosophers have been criticized by those who succeeded them. In so many instances what was once believed to be an indisputable fact was later found to be a mere pack of lies or fiction.

But, despite the passage of such a long time, none of the statements made and views expressed by the Holy Qur’an is outdated or lacking in truth.

Prophecies Of The Holy Qur’an

A number of the Qur’anic verses predicted some important future events. There is no doubt that such predictions could not be made except through revelation.

Such events include the victory of the Muslims in the Battle of Badr, the treaty of Hudaibiyah, victory of the Byzantium (Constantinople), which has earlier suffered a humiliating defeat at the hands of Persia and the death of Abu Lahab as an infidel.

Secrets Of Nature

The Holy Qur’an brought to light many laws of nature, and scientific truths, which could not be known in the beginning of Islam, except though the revelation. Though come of them were known to the ancient Greeks or others, they were totally unknown in the Arabian Peninsula. Many other things were discovered centuries later, as a result of the advancement of knowledge.

There are many verses in the Qur’an which refer to the laws of nature, some of them explicitly and others implicitly. As certain, scientific truths were incomprehensible to the people, they were expressed in such terms as could be interpreted by the later generations. We give below a few instances:

“We made everything in the earth to grow to its proper weight.” (15:19).

This verse shows that everything that grows has a specific weight. It has now been proved that everything in the vegetable kingdom is composed of certain chemicals in specific proportions. If that proportion is disturbed, it will become something else.

“We send the winds impregnating.” (15:22).

This verse refers to the pollination of plants and trees by the wind. This truth was discovered scientifically many centuries after it had been revealed by the Holy Qur’an.

“He has made all fruits (plants and flowers) in pairs.”(13:3).

“Glory be to Him who created the male and female in what the earth produces, mankind themselves and (other creatures) of which they do not know.” (36:36).

These verses show that not only animals but also plants and flowers have males and females, and that plants have such a structure as corresponds to sex in animals.

“He is the Lord of the heavens and the earth and all that is between them, the Lord of the Eastern regions.” (37:5).

“I swear by the Lord of the East and the West that We are certainly powerful!” (70:40).

These verses refer to the time zones and by implication to the sphericity of the earth.

Reports from the Imams also point out that the earth is round. Imam Ja’far al-Sadiq (‘a) is reported to have said : "A man came to me. He used to offer the maghrib prayer in the evening and the fajr prayer before dawn. I used to offer the maghrib prayer after sunset and the fajr prayer after the first appearance of light in the morning. He asked me why I did not do as he did, and added that the sun rose at some places before it rose in our country and set at some places while it was still above horizon in our country. I said, we must offer prayer in our region after the sunset and after the appearance of dawn9.

That man argued by saying that the sun rose and set in different regions at different hours. The Imam agreed with him to that extent, but reminded him of his religious duty. We have mentioned only a few aspects ·of the uniqueness of the Holy Qur’an. Anyway, they are enough to prove that the Holy Qur’an is Divinely revealed, and it is beyond human power to bring a like of it.

To prove that the Holy Qur’an is the word of Allah, it is sufficient to say that it is the academy from where Imam Ali graduated. Nahjul Balagah, which contains his sermons, is with us. When he takes up a subject, it appears as if he has spent his whole life in the study of that very subject. There can be no doubt that he derived his knowledge from the Book of Allah. He who is conversant with the history of Arabia, especially Hijaz, cannot imagine that Imam Ali could have any other source of knowledge except Divine revelation.

Call Of Islam

Like all revealed religions, Islam called for the acknowledgement of the Unity of Allah and combating the worship of anyone or anything else. Islam lays the greatest emphasis on Divine Unity. The very first sentence which a neo-Muslim utters is “La ilaha illa Allah”, There is no god but Allah.

Anyone who professes the Unity of Allah and the apostolate of the Prophet of Islam becomes a Muslim without any further formalities.

Next to unity, Islam calls for justice, Obedience of Allah, piety, cleanliness, banishing undue discrimination, work and effort in life and knowledge. It also calls for thinking and urges us to refrain from disunity and dissensions. The Holy Qur’an says.

“I exhort you with a single exhortation, namely that you stand up for the sake of Allah in twos (collectively) or singly, and then think.”(34:46).

Islam proposes that religion should be accepted out of free will coupled with logic and reasoning and not through force or compulsion, for belief is not a thing to be imposed by force or compulsion, for belief is not thing to be imposed by force.

“There is no compulsion in regard to religion. The right way has been made distinct from the wrong way.”(2:256).

Islam The Last Revealed Religion

Just as an individual has to pass through various educational stages, like primary school, secondary school and the stage of higher education before he reaches the final stage, similarly from the point of view of religious teachings, humanity has passed through several evolutionary stages, till it has reached the final stage, which is Islam.

Islamic Principles Accord With Human Nature

Human nature everywhere and every time is more or less the same. Thus humanity is the common factor among all the people, whether they are white or black, Arabs or non-Arabs, men or women, old or young, rich or poor, weak or strong, wise or ignorant.

Whatever they are; their innate nature is the same, their being in the Stone Age or the Space Age makes no difference at all. The compiler of the “History of Political Philosophy” observes:

Habits and customs are the robes in which our unchanging body as a solid fact is clothed and these robes are there in every country and every society in some or the other shape and color, although human temperament as a reality is one and the same and is there in accordance with specific principles.

This is to such an extent that psychology (which deals with human nature), contains nothing but this unchangeable nature of man. Thus as long as man exists and retains his nomenclature of man, this nature remains and will not alter at his hands.

Man’s Individuals And Natural Needs

Human needs are of two kinds the primary needs and the secondary needs. The needs under discussion here are the primary needs. They spring from man’s physical and spiritual edifice and its foundation and from his social nature and he is subject to them all in his capacity of man.

Sociology has also called attention to this reality that there are common words in the dictionaries of different societies and these are quite in conformity with man’s nature and they can all be recognized in their meaning,

Keeping in view the fact that all men are the same in their build and that they have the same characteristics and requirements are commonly the same and are of the same kind and the same way.

For instance, at no time and for no nation is it ever possible not to be bent upon waging war against an enemy who is determined to wipe the other out, particularly when there is no other way to get him out of their way except through bloodshed. In such a case it is not possible for a people so confronted to bar bloodshed.

Similarly no society can run away from the obligation of feeding the people, protection of whose lives is its own responsibility. Nor can any society put a ban on the sex life of its members. Thus there are other numerous examples which throw a flood of light on the unchangeability of human nature which is the same at all times and in all ages.

These are the natural aptitudes which are latent in man since his birth. They emerge when man grows and develops or when the obstacles in their way are removed. They give birth to new needs and ultimately help the growth of man’s culture.

However, no factor in one culture can ever tolerate that our primary needs be suspended. For an example, it can be said that as a result of our civilization we are used to finer food, richer clothes and easier and pleasanter being.

But it can’t be said that our needs of eating, drinking, sleeping and living are a result of our civilization. Nor can it be said that before the civilization there was no eating, drinking and living. Surely these are the needs of our existence.

It is also the demand of nature that when specific and definite habits have a routine of their own, then there ought not to be anything which might cause a change in these definite and specific habits.

It is this nature of man which the Islamic Principles have in mind. Since the religion of Islam is for the whole world and is not meant for any specific group or people, so in the forming of its moral code it is this nature of man which was kept in view. His basic needs have been taken into account in fixing Islamic principles, thus it is that in conformity with man’s basic unchangeable nature, Islam has a code of unchangeable laws of life, a code that admits of no change at all, in spite of the fact that this code exists in many lands and for indefinite time without a change.

The injunctions of Islam have been framed to suit the creation of man and to be in harmony with his aptitudes and his attributes.

“Turn your face to the stable religion” (30:43).

“Therefore, stand firm in your devotion to the upright religion, which is in harmony with the nature of man, designed by Allah” (30:30).

Religion is that nature of Allah on and after which God has created people. There is no change in God’s creation and it is this religion which has encompassed man.

So long as man is man, this nature will invariably be his. Future, present or past don’t affect it. It is an established truth that human temperament does not change. Nor can it be said that along with the time human nature has changed and that something else has taken its place.

Islamic teachings are based on nature. It is the same nature which Providence has decreed and since it is divinely ordained, it can admit of no change. Thus religion means this very unchangeable nature of man.

It is clear from this that a system of permanent and stable principles is quite necessary for this human nature. So in its call Islam has said nothing beyond this. Thus according to Islamic ideology only such code of principles can be offered for human nature as is practicable by the people in general and particular.

According to these eternal principles there can be no difference in the simple and plain life of the primitive man and the life of the present civilized man with all his complicated ways of life since their basic inherent nature is the same.

Nor can the different modes of life have any effect on man’s unchangeable nature, no matter whether he travels in animal-drawn vehicles, whether he travels in jet planes or atomic submarines, whether he lives in caves and eats wild roots and fruits or whether his abode is palatial buildings and his dining table is full of choicest dishes and his bed is of fur and velvet. His inherent nature is the same.

These ways of life are temporary and are of little value from religion’s point of view. What is aimed at is man’s training. It is the development of those basic aptitudes with which man is endowed according to his capacity.

This really means that Islam is another name of those aptitudes, those trends which are hidden in man. Thus Islam is to be found true to the highest standard of man’s evolution. It is true by whatever criterion it is judged. So, as long as man is there in this world, so long will Islam and its code remain true and will not grow old with time.

Realistic Nature Of Islamic Principles

In modern law-making, the basic features of the subject of legislation are not kept in view. So it is possible that a law is made which is beneficial only partially and which is harmful as a whole and which is hidden from our eyes.

Wine drinking for example is an undesirable habit and in view of its evil consequences, it can be regarded as a serious menace to human existence. Yet, in consideration of the material and financial gains that accrue from wine, government deems it justified. Such also is the case with gambling and prostitution dens.

The Islamic principles are, however, quite different in their composition because they have come to us from the Creator of this universe. God has created this universe and He is in the Know of all the ins and outs of it.

In His Knowledge past and future are the same. His Knowledge is in conformity with nature because He Himself has created the nature. Islam keeps in view human nature as it is and as made by God. It pays attention to this aspect and to man’s natural desires and inclinations in the same way a human nature was kept in view while making the Islamic code.

In the same way, while selecting the topics of Islamic injunctions, human nature has been kept in view and it has been made quite clear that these injunctions, are subordinates to their being profitable or injurious.

This is an indication that there is harmony between human nature and Islamic teachings. Basic characteristics that are the topics of the injunction will remain so long as the topics themselves remain. Thus the unchangeable nature of the characteristics of things is also reflected in the unchangeable nature of Islamic injunctions.

Thus the laws framed on this basis will remain so long, as this basis remains. This relationship of the Islamic principles with their effectiveness in being beneficial or harmful grants them an eternal status.

For example, Islam regards the false person as an enemy of God and declares the evil flowing from the false person as breach of trust. Can this now be said that falsehood is breach of trust but only for the people living fourteen hundred years ago and that for the people in this age of science and wisdom, falsehood is not breach of trust?

Similarly, Islam has declared wine drinking as wholly unlawful. The Holy Qur’an treats it as an evil and describes it an act of the Devil. The Holy Prophet has called it the mother of vices and the begetter of sins.

He has termed the drunkards as accursed. The punishment for a single sip of wine is eighty stripes. It can’t be denied that it is only out of consideration for the ruinous consequences of wine drinking that Islam has declared it unlawful. It is also an established fact that the great harm of the intoxicants will be there so long as the intoxicants are there.

Is this, therefore, not stupid for someone to say that drinking was an evil fourteen hundred years ago but in this age of space and moon flights it is not an evil at all? No year of history passes without there being hundreds of cases of murders, suicides, defalcations, burglaries, adultery, degradation and obscenity as a direct result of this fatal poison of drinking.

Can it be claimed that now this outmoded prohibition is not worth being reed? The law that speaks the language of nature can never grow outdated and outmoded. This is so because there is no new and old for truth and reality. Truth and reality is always fresh everywhere and every time.

Islam has severely censured adultery, obscenity, sex-license and lawlessness. To guard the honor of the people, it has ordered for the first time that a hundred stripes be delivered to the man and woman guilty of illicit sex relation. As compensation for this immoral act, it has also ensured by law that the public shall witness and be present at this whipping.

Can any sensible person still maintain that such laws have grown old and that they are meant for backward people only or that such laws were well observed in the past but now in this age of liberty and sex freedom, they have become defunct and meaningless? If we look at the sad plight of the West in particular and how it has lost its glamour, we will realize that these laws have not only not grown old but also will never grow old.

The long and short of this is that whatever Islam has declared to be lawful and unlawful is on the basis of its being beneficial and because there is a purpose behind it and because it is expedient.

Whatever is declared to be lawful in Islam is for the good of man and whatever is declared to be unlawful is in some way or another harmful for him, whether this harm is material or moral. Man is not aware of this truth about the things. There will come a time when man, on the basis of his knowledge and experience will get acquainted with them.

How just are the words of the British thinker Mr. Wells!

“A religion I know and about which I have often said that it is fully aware of the secrets of creation and of the reality of things and which is co-extensive with civilization, is the religion of Islam and Islam only.”

Reality Is Always Fresh

Everything possessing factuality and reality is not only always new but also it never gets old. For instance look at the theories of Plato and Aristotle. Although two thousand five hundred years have passed, yet it is fresh and will always remain so.

The passage of time does not affect it. In his time two and two made four and they make four even today, and two thousand years hence, also, two and two will make four. The upheavals of the world and the march of time have no effect on it.

There is no doubt that every principle of Islam is in harmony with the system of Creation in every respect. Nowhere in this world do we find a law as natural and as close to reality as the law of Islam. In other and better words it should be said that the principles and the teachings of Islam are reality itself. Had it not been a religion of nature, it would have been exterminated by the vicissitudes of the world.

Rather it is very much alive to this day, though it had no material props for its survival. Nor does it have them now. This is in spite of the fact that in every age all attempts were made to wipe it off and such attempts are still being made.

The secret of it all is that it has a touch of the supernatural and its progress is bright. The great thinkers of the West are amazed at this. The reason is that Islam is a natural constitution and it accords with the nature of life. It will exist so long as the world exists.

Although fourteen hundred years have passed, the greatness and grandeur of this religion is quite apparent from the fact that what the Holy Prophet (S) said at that time is true even today and for man’s happiness and wisdom it is quite necessary to act upon the constitution he provided. For this reason his message is always fresh and vital. For and in every age it has in its soul a noble and casting ideal of life worthy of the human race.

Only by adherence to Islam can man come out safe and successful from the storm of life. It is only by acting on its principles that man create harmony between his life and the vast creation of Allah.

Thus it is that the Islamic way of life and man’s progress and civilization, can never be at conflict with each other, since Islam gives guidance along the path of God by giving a man and instilling in him a sense of his responsibility and a sense of his greatness in making sacrifices for a high and sacred cause.

The Nature Of Islamic Laws

The injunctions of the revealed religions are of two kinds. The first kind consists of injunctions that are stable and invariable; these do not die out with the passage of time but rather join a higher form of religion despite vicissitudes of the world.

The second kind of injunctions are specific in respect of time, place and conditions. Such injunctions get worn out and become outdated with the passage of time and they are replaced by new ones. It is in respect of such laws that we say, “The old religion has changed yielding place to new.”

The displaced injunctions are also meant to operate only for a time and place and as such they represent reality though in part only. How is it then possible that one reality should displace another reality?

On this ground, a new religion need not annul all the injunctions of the old religions. Rather there are in the revealed religions injunctions that are stable and unchanging and towards which all the prophets right from Adam to the last Prophet Muhammad (S) have invited the people.

It is also possible that annulment of a law is provided for in a religion’s constitution. There may be a law which may be superseded by another law. In Islam itself there are examples of this and they have been regarded as unstable and variable.

In view of man’s stable and unchanging needs, Islam has formulated stable and unchanging laws and considering his changing needs has also foretold the change in its modus operand. Thus in an Islamic society the operative laws are of two kinds.

1. Eternal Laws
2. Variable Laws

The first kind includes those laws which were revealed to the Holy Prophet for a natural religion. And which were declared to be operative for mankind under all circumstances. For example. there are principles like justice, peace, liberty, cleanliness, the keeping of covenants, truthfulness, righteousness, honesty, doing good to all, sacrifice, fight for the right cause, love and sincerity, obedience of Allah, abstaining from cruelty and aggression, Combating undue discrimination, corruption and tens of other rules of morality.

Similarly, Islam prohibits defamation, discord and dissention, libertinism, falsehood and forgery. These are questions of eternal values which admit of no change. Even after millions of years tyranny will not become good and justice will not become bad. The important portion of the teachings of Islam is concerned with these abiding principles which do not change in any age.

Thus an elucidation of this truth is to be found in the traditions, that what Muhammad (S) declares to be lawful is lawful till the Day of Judgment and that what Muhammad (S) declares to be unlawful is unlawful for all time to come.

Time has no effect on such laws. Like the exact formula of mathematics they remain exact at all times. This is so because there is at their back the basic needs as dictated by nature inherent in man. It is an established fact that human nature will remain the same so long as man remains man. There can be no change in this.

The second kind consists of laws that are framed according to the exigencies of time and place. These laws are not based on a strong and stable foundation. So they keep on changing according to the development of civilization and according to good or bad circumstances. Such laws depend on time and place for their existence, because it originates from human requirements which change with the passage of time.

The questions covered by this portion include the relations and treaties of the Muslim countries with non-Muslims, political and economic relations, defense tactics, defense requirements and many other similar questions.

There is no denying of the fact that such things do change, and every age has its own specialties. But Islamic teachings, in this field consist of a large number of general rules which are applicable to every age and meet all requirements of the changing circumstances.

For example, in connection with defense preparations and equipping military forces, the Holy Qur’an says:

“Prepare you (Muslim), against them whatever you can of forces and well-fed horses to put terror amongst the enemies of Allah and your enemies.”(8:60).

It is remarkable that after enunciating the general rule utmost preparation should be made against the enemy and every possible war equipment should be acquired. It has been expressly stated that the aim is not aggression or manslaughter but the aim is to fill the enemy with awe so that he may be terrified and may not venture to resort to war .

This is an example of the general rules of Islam to meet the requirement of every age. The same is the case with all questions which undergo a change with the passage of time. In fact Islam has a series of general rules, details of which can in every age be adapted to particular requirements.

Besides those divine leaders who are a competent authority in this respect, have certain powers which have been scrupulously defined in Islamic law. Using these powers they (Mujtahids), can, when necessary, meet the requirements of any special circumstances.

The well-known decree forbidding temporarily the use of tobacco and enjoining the economic blockade of a foreign imperialistic company, which was issued in Iran by a religious authority in 1309 A. H. to counter foreign influence, was of this very nature. In Islamic terminology, such a decree is called “Hukm-al-Faqih” a jurist’s order.

Righteous Rulers Protect Religion From Getting State

To meet the changing needs of society, Islam has kept in view the mode of life of the same nature and has thus rendered the changing conditions stable and unchanging. In this connection. Islam has permitted the Spiritual Guide to issue judgments in accordance with the requirements of time and frame rules and implement them accordingly.

Although these rules are to be issued in the same manner as the stable ones, yet they have difference of their own. In that difference, they have to depend for their life and stability on those needs and requirements which have given them birth and to which they are subordinate. Since the Islamic Society is revolutionary and evolutionary in nature, so also these codes of laws keep on changing, yielding place to new and better codes of rules.

This is the reason why the verse “Ulil amre minkum”(4:59) enjoins that the Spiritual Guide is to be obeyed in the same way as God and the Holy Prophet are. Apparently these powers, in the first phase are associated with the person of the Holy Prophet and with his government. After the Holy Prophet, the powers are associated with the governments of the Imams (Spiritual Guides) and afterwards, through them, with the other lawful governments.

Thus, in the first phase, after the Holy Prophet, the spiritual guides are the persons of the Holy Imams who incorporate within themselves divine chastity and after them, in the subsequent phase, only those persons will be the holders of this high honor, who truly represent them and who are their deputies.

The jurisdiction of these powers is very wide. An Islamic Government, in consideration, of new circumstances and new requirements of the time, can frame laws according to the basic principles of Islam and the traditions of the Holy Prophet, if such laws did not exist before.

Islamic rulers have the power to meet the changing needs and new situations of every age and country and fulfill the demands of the Muslim Society in such a way that the fundamental provisions of Islam are neither annulled nor infringed.

Ijtihad

It means assiduous efforts to deduce a ruling from the Holy Qur’an, the sayings and doings of the Holy Prophet and the Imams for a comprehension of divine injunctions.

At present this deduced decision (Ijtihad) imposes upon the sages and the learned scholars a serious and highly responsible duty. During the regime of the Holy Prophet, Ijtihad (deduced decision) had a sensitive and foundational role and in reality it is a bridge that connects the future with the past. This is the prerequisite to keep the Islamic Code eternal and it has rightly been termed as the dynamic force of Islam.

The highly esteemed Muslim Philosopher Abu ‘Ali Sina (370- 428 A. H.) has stated this question in sparkling style thus:

The unchanging and stable principles of Islam are limited. But accidents and events bring along with them specific problems. Therefore, it is essential that in every age, there should be a band of scholars, well-versed in Islamic code, well-acquainted with the world problems and with the demands of the time so that it could bear the responsibility of finding solution of these problems on the basis of Ijtihad, that is to deduce a judgment for the problems from the holy book and the traditions.

Why not so? The world is advancing with terrific speed and this is necessarily giving birth to such strange new problems as could never be conceived in the past. In meeting out these new demands, there is genuine need for such a living and enlightened jurisprudence, as will keep abreast of time and as will reconcile man’s new life with the connotation and denotation of Islamic Jurisprudence, so that along with the advancement of knowledge, the spirit of religion could be instilled into human mind and heart.

According to the needs of the time, they have to present Islamic jurisprudence in such a manner as to justify its needs to understand and solve the new problems in its light and guidance. This is essential so that religion should not get stale and stagnated in the new set-up and relapse into the past.

Among the traditions of deduced decisions and emulation, one states:

Ishaq, son of Yaqub, submitted a letter to the Imam of the time, in which he had stated the remedy he had discovered for the adversities which had befallen him. Muhammad Bin Usman Samic. The special representative of the Imam, put up this letter before him. The Imam replied to the letter in his own hand:

In respect of adversities and events you should refer to our narrators as they are the proof of us for you as we are the proof of Allah.

In this tradition actual adversities mean the new problems cropping up. The writer had raised a question as’ what they should do when confronted by a problem and when they have no access to the Imam. The Imam replied that in a case like that they should refer the matter to the jurist and to the man in authority.

Some contemporary jurists are of the opinion that the occurrences don’t mean problems and religion’s decisions since this is quite common to the Shia sect that in these matters the reference should be made to the jurists. They think that there occurrences mean those problems which keep cropping up in the life of the Muslims, that is they wholly encompass the cultural, intellectual, social, political and economic events.

At any rate, whether they signify event and occurrences or whether they signify those new problems which crop up and subside in every age and time, they really have only one meaning that in both the cases, you have to refer to the jurists and the narrators to know your duty in that respect.

This is an enlightened precaution of Shia jurisprudence that during every age new problems keep on growing, for which the old law offers no solution. Thus it is essential for jurisprudence to take due notice of the truth and after weighing them in the balance of knowledge and deduced decisions, solve them and furnish an answer for them.

By a study of and research into the juristic compilations of different countries, it is concluded that ever new problems do crop up and the jurists do furnish solutions for them. Thus slowly has our jurisprudence grown in volume.

For example, when we study the books of jurisprudence prior to Shaikh Abu Ja’far Tusi, 400 A. H. , we come to know how brief they are and how limited were the problems then. Then Shaikh Tusi widened the scope of jurisprudence and brought about a revolution through the compilation of his renowned book, “Al-Mabsoot.”

Thus from age to age, through the efforts of the jurists, and the scholars, the volume of jurisprudence kept on growing, until a century ago it was possible for the author of ‘Jawaher’ to complete one series of jurisprudence by dint of hard labour of a life time.

So extensive has jurisprudence grown in our time, that it is not possible for any single person either to write or teach a full series of jurisprudence with research and interpretation. From this truth, it is easily known how Islam, in different periods of history, has forestalled the problems of change, revolution and newness and how it has held the jurists responsible in confronting these problems.

This is precisely the secret of Ijtihad that it should reconcile Islam with the demands of the Age. Thus Islam encompass all the decisions and injunctions that are to be issued and awarded till the Day of Judgment, and which decisions and injunctions, this world will need for its good fortune and for the completion of its evolution.

In “Al-Kafi” there is a whole book, the topic of which precisely is “All needs of mankind are covered by the holy book and the traditions “. The Holy Qur’an explains everything. The Imam states on oath that all the needs, that will arise during all ages for the Muslims, are to be found in Islam and that there is no room for any doubt about it.

This is not merely a claim. On the contrary it is a reality which has been acknowledged by the legal experts of the East and the West. They also accept the high teachings of Islam as a dynamic school of lasting legal system.

The esteemed philosopher of Europe, Santayana says that “the Code of Islamic Jurisprudence is so full of legal provisions that it has to be admitted that for the organization of Muslim Society it is a perfect legal system.”

Prof. Hockin, Professor of Philosophy in the Harvard University and a renowned American scholar in his famous book after criticizing the principles of Islamic Jurisprudence states:

The secret of progress for the Islamic countries does not be in aping the values and the ways of the Western life and to install them in their own life. Some people ask whether there is room for the creation of new thoughts in Islam and whether a stable and distinguished code could be framed as could agree with and be in conformity with the new needs and demands of life?

The answer to this query is that not only does Islam have the potential for every kind of progress but it also has greater capacity of evolution than other systems.

The difficulty of the Islamic countries is not that its system of life has no room for progress. The difficulty really is the deplorable lack of will on their part to derive any benefit from those provisions of the Islamic Code as admit of this evolution.

• 1. Sahih Muslim, vol. 2, p. 362, printed Isa al-Halabi; Sahib Tirmizi, vol. 5, p. 328, printed Darul Fikr, Beirut; Mustadrak al-Hakim, vol. 3, p. 148, printed Hyderabad.
• 2. See: Muhammad Ridha al-Muzaffar, The Faith of the Imamiyyah Shi'ah. Online at: https://www.al-islam.org/faith-imamiyyah-shiah-muhammad-ridha-al-muzaffar
• 3. Al-Bayan fi Tafsiril Qur'an, p. 31-
• 4. Al-Kafi, chapter Fadha’il al-Qur'an.
• 5. Wasa’il ush-Shi'ah vol. 1, p. 370.
• 6. Usul al-Kafi.
• 7. Mir'atul Anwar.
• 8. Reinhart Pieter Anne Dozy (Leiden, Netherlands, 21 February 1820 – Leiden, 29 April 1883) was a Dutch scholar of French (Huguenot) origin, who was born in Leiden. He was an Orientalist scholar of Arabic language, history and literature.
• 9. al-Wasail, Vol. 1.