RISALAT –IS A REQUISITE OF IMAAN

WESTERN LIBERALISM

Some people among Muslims believe that Najat (salvation in the Hereafter) is not dependent upon belief in the Risalat (Prophethood) of Muhammadur Rasoolullah (SAW). This is indeed a grave misconception, which is a belief of open kufr. The holder of the belief ,which discards the Risalaat, as well as the Finality of Risalat of Rasoolullah (SAW) is a kaafir in the unanimous opinion of the Ummah. There are no two opinions on this vital issue in the Shari'ah.

Those associated with this kufr belief are men who have been schooled in modernism. They lack Islaam ic knowledge and are gripped by servile and inferior reasoning anchored to the attitude of western liberalism. Since their capacity to reason on the basis of Imaan has become crippled, they attempt to substantiate this belief of kufr on the following Quranic aayat:

“Verily, those who have accepted Imaan and those who have become Jews, the Sabians and the Christians who have accepted Imaan in Allah and the Last Day and practice righteousness, for them is their reward by their Rabb. No fear will be upon them nor will they grieve.”

[ Aayat 62, Surah Baqarah ]

This verse has been grossly misinterpreted by the holders of the Kufr belief. This verse is not a negation of the belief in Risalat. Risalat of Rasoolullah (SAW) is one of the fundamentals of Imaan . Minus Risalaat there is no Imaan . Without Risalat there is no Najat in the Aakhirah. Rejection of the Risalat of Rasoolullah (SAW) is tantamount to the rejection of the Quran. Acceptance and belief of the Qur'aanic truths are based upon belief in the Prophethood of Rasoolullah (SAW). If there is no belief in Muhammadur Rasoolullah (SAW), there can be no belief on the Qur'aan. Belief in Tauhid, Belief in the Akhirah, in Resurrection, etc. are inextricably interwoven with the Risalat and Finality of Muhammad Rasoolullah (SAW).

AXIOMATIC TO BELIEF

The above-cited Qur'aanic verse upon which the kufr belief is lamely based, merely states two fundamentals of Imaan , viz., belief in Allah and belief in the Aakhirah. The verse briefly mentions Imaan . A brief description of Imaan cannot be interpreted as the negation of the detailed definition of Imaan . This verse further briefly mentions Allah and the Last Day. It cannot be claimed on the basis of this concise mention that Allah is devoid of the Attributes of Power and Splendour nor could it be said that the belief in the eternity of Allah is not a requisite of Imaan because in this verse no such mention of Allah's Eternity is made –only mention of Allah is made. The verse in question merely states: “those who have believed in Allah.” A sensible Believer will not claim on the basis of this concise mention of ‘belief in Allah' that all the other beliefs, which are axiomatic to belief in Allah, do not constitute and integral part of Imaan . Any person who ventures to deny the Eternity of Allah, etc. and tenders as his proof this verse, is branded as an open kafir. Similarly, belief in the Akhirah (the Last Day) is a fundamental of Imaan which entails belief in all the other beliefs attendant and axiomatic to the belief in the Last Day. Belief in the Last Day necessarily implies belief in the Resurrection, Jannat, Jahannum, Siraat, Kauthar and the numerous other teachings of Islaam pertaining to Aakhirah. One who claims that belief in the Last Day means belief in a future existence without having to believe in Jannat, Jahannum and the rest of the Akhirah beliefs stated by the Qur'aan and Rasoolullah (SAW) and then, as his bases of deduction, cites the aforementioned verse containing a concise reference to the Last Day, will undoubtedly be beyond the pale of Islaam and will be labelled a kafir.

SALAAT AND ZAKAAT

In a like manner, Imaan has been referred to in this verse briefly, not in detail. Two fundamentals of Imaan , viz, belief in Allah and belief in Akhirah are here mentioned. The other fundamental articles of Imaan , viz., belief in the Mala'ikah, the Divine Revelations, the Ambiyaa, Qadr, etc are not mentioned in this verse. But, the silence of this particular verse on these details is no negation of the fact that these are all integral constituents of Imaan , Minus any one of them, Imaan is negated and the negator becomes a kafir. Numerous verses refer briefly to Salaat – in fact all the verses speaking of Salaat and Zakaat, refer to these Ibadat in brief. No details of Salaat and Zakaat are furnished by the Quranic verses. It will be clear kufr if any person rejects the present form of Islaam ic Salaat and Islaam ic Zakaat, saying that any manner of worship is Salaat and any form of charity is Zakaat, and in substantiation for the misconception cites some Qur'aanic verse which makes mere mention of Salaat and Zakaat minus the detailed description of these Ibaadat.

The definition – the full definition – of Imaan as defined by Rasoolullah (SAW) is obtained from the various Quranic verses and Ahadith pertaining to Imaan . This particular verse cannot, therefore, be divorced from the rest of the compulsorily to be read in conjunction with all other Islaam ic matter defining the meaning of Imaan .

THE GREEK PHILOSOPHERS

All the Kuffaar –whether Hindu, Christian, Jew or Sabian – believe in Allah. But, their belief in Allah is not the conception of Tauhid as believed in by the adherents of Islaam . I.e. the Islaam brought by Muhaamadur Rasoolullah (SAW). Hence, if they believe in god, we cannot claim that they have fulfilled the Qur'aanic command of belief in Allah and cite as proof the verse containing a mere reference to belief in Allah. Belief in Allah does not mena mere belief in a divine being. Belief in Allah is the specific and particular concept of Tauhid as taught in its minutest detail by Rasoolullah (SAW). Rejection of the detailed definition of Tauhid is nothing but a negation of belief in Allah. The Greek philosophers, as well as the later philosophers such as Farabi, Ibn Sina, etc., all claimed to believe in Allah. But, their belief in Allah was not the Islaam ic concept of Belief in Allah , for they, while professing belief in one ‘first cause' which they even referred to as “Allah” to beguile the masses, stripped Allah of His Attributes. They rejected, for example, that Allah had knowledge of all the particulars, etc. Imaan cannot be claimed for these philosophers merely because some deviated persons claim that mere belief in Allah minus the details, is sufficient, and as evidence cite the verse briefly referring to belief in Allah.

Let us now refer to the Qur'aan Majeed for the Ruling of the Shari'ah on the question of the Risaalat of Rasoolullah (SAW).

The Qur'aan declares the purpose of Rasoolullah (SAW) being dispatched by Allah :

“Verily, We have sent you (O Muhammad) as a witness and a warner so that they believe in Allah and in His Rasul (viz, Muhammad –SAW).”

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In this verse, the Qur'aan refers to Imaan as ‘belief in Allah and His Rasul'. On the basis of this verse, non-acceptance of the Rasul will be tantamount to non-acceptance and rejection of Allah, since Allah , Himself states that He has sent Muhammad (SAW) so that mankind believe in Allah and in His Messenger.

This verse, like the verse cited by the negators of Risalat (i.e. negating Risalat as being a requisite for Najaat), refers briefly to the Islaam ic concept of Imaan . It does not outline Imaan in detail. If the logic of the negators of Risalat is to be entertained, it could be claimed likewise that belief in the Last Day is not requisite to Imaan , since this verse speaks of only belief in Allah and belief in His Rasul. If someone had to argue that belief in the Ambiyaa besides Muhammad (SAW) is not a requisite of Imaan and cites as proof this verse wherein Imaan is spoken of as only belief in Allah and belief in Nabi (SAW), then the error of such logic will be manifest. The kufr too, of the propounder will be manifest.

THE KAAFIREEN

Another verse of the Qur'aan reads:

“Verily, the Mu'min (those who have accepted Imaan) are ONLY those who believe in Allah and his Rasul (Muhammad), and then they entertain no doubt….”

[Surah Hujurat]

The Qur'aan states:

“And whoever does not have Imaan in Allah and His Rasul (Muhammad)' verily, we have prepared for the kaafireen (the rejectors of Imaan) a blazing fire.”

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The Blazing Jahannum awaits those who reject the Risalat of Rasoolullah (SAW). This verse clearly states that those who do not believe in either Allah or Rasoolullah (SAW) are the “Kaafireen”

Again the Qur'aan declares:

“Say (O Muhammad!), Obey Allah and the Rasul (Muhammad). And, if you turn away (from this belief), then verily, Allah does not love the kaafireen.”

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Those who refuse acceptance of Rasoolullah 's Risalat are the “Kaafireen” according to this verse as well.

The following Qur'aanic verse presents the definition of Imaan in greater detail:

“O people of Imaan, believe in Allah, His Rasul and in the Book which Allah has revealed to His Rasul (Muhammad) and in the Book which He has revealed before. Whoever commits kufr (rejects) against Allah, His Mala'ikah, His Books, His Messengers and the Last Day, verily, he has gone far astray.”

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Risalat of Rasoolullah (SAW) as well as belief in all the previous Ambiyaa (AS) are stipulated in this verse as requirements of Imaan . Whoever rejects any one of these ingredients of Imaan , is labelled by this verse as having committed kufr, and as a consequence has drifted far from the Hidayah of Islaam .

The verse No.62 of Surah Baqarah which the negators of Risalat cite in their support cannot be utilized to negate the above verse in which the details of Imaan are enumerated. In verse, No. 62 of Surah Baqarah, only two requirements of Imaan were referred to. However, this verse mentions a number of essential requirements of Imaan . Rejection of any one of these essentials will render one a kaafir.

The Qur'aan says:

“Verily, those who commit kufr (reject) with Allah and His Rasul (Muhammad) and desire to differentiate between Allah and His Messengers, saying: We believe in some (Messengers) and we reject some…Indeed, they are truly the kaafirun.”

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The Qur'aan in this verse explicitly states that differentiating between belief inAllah and belief in the Ambiyaa is kufr. Those who subscribe to any such incomplete ‘ Imaan ' are “the kaafirun” according to this aayat. Those who believe in some of the Ambiyaa and disbelieve in others, are “the kaafirun” according to this aayat. Hence, in terms of this verse negators of the Risalat of Rasoolullah (SAW) are the “kaafirun.”

Again the Quran states:

“The Rasul (Mohammad) and the Mu'minun (Believers) believe in what has been revealed to him (Muhammad) from his Rabb. Everyone (of the Mu'minun) have Imaan in Allah, His Mala-ikah and His Messengers. We (Believers) do not differentiate (regarding belief in them) among any of His Messengers.”

[---, Surah Baqarah ]

The Mu'minun are those who do not reject the Risalat of any among the Ambiyaa. They believe in everything revealed to Muhammad (SAW). This verse states that the Mu'minun as well as the Rasul believe in all the ingredients and details of Imaan as contained in the Revelation of Allah. The Qur'aan commands in very clear terms belief in Muhammad (SAW). Those who deny belief in Muhammad (SAW) are not on the Guidance of the Qur'aan and are beyond the pale of Islaam . The Qur'aan says in this regard:

“Say (O Muhammad!) O People! Verily, I am the Rasul of Allah to all of you…Therefore, have Imaan in Allah and His Rasul (Muhammad), the Nabi who is the Ummi… And, follow him (Muhammad) so that you may attain guidance.”

[Surah Hujurat]

What could be clearer than this command to have Imaan in the risalat of Rasoolullah (SAW)? The Quran emphatically describes the Mu'min (Believer) as the one who believes in all the essentials of Imaan , such as Allah, Ambiya, Maalai-kah, Aakhirah, Kutb, etc. “A'mal Salihat” (righteous deeds) without Imaan are of no significance in so far as Najaat (salvation) in the Aakhirah is concerned. Righteous deeds on the pivot of Imaan are acceptable for reward in the Aakhirah. Hence, the Qur'aan states:

“And, those who have accepted Imaan and practised righteousness, and have accepted Imaan in that which has been revealed to MUHAMMAD –and indeed it is the Haqq from their Rabb – Allah has forgiven their sins and rectified their condition.”

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The requisite of Imaan is belief in Muhammad (SAW) as this verse categorically declares. Allah states that the revelation to Muhammad (SAW) is “the Haqq from their Rabb” – he who then chooses to deny Muhammad (SAW), has rejected Imaan and has rendered himself a kaafir.

The Islaam ic conception of Imaan is declared incumbent upon followers of all religions by the Qur'aan. The Qur'aan hinges the Success of the Hereafter, viz., Najaat, onto belief in Nabi (SAW), hence, it appears in Surah A'raf:

“(Those who will obtain the Reward of Allah) are those who have Imaan in Our Laws; those who follow the Rasul (Muhammad), the Nabi, the Ummi, he whom they (Jews and Christians) find written by them in the Taurah and Injeel… Therefore those who have Imaan in him (Muhammad who has been prophesied in the Taurah and Injeel)… they, indeed are the ones to attain Success.”

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This verse is clear that it is imperative for obtaining Najaat, that the Yahud and Nasara will have to accept Rasoolullah (SAW). Practising righteous deeds will not avail them in the Aakhirah if they had rejected the Risalat of Rasoolullah (SAW).

Who among the People of the Book (Yahud and Nasara) will obtain Najaat? The Qur'aan answers:

“And, verily, among the People of the Book (Ahle Kitaab) those who have Imaan in Allah and in that which has been revealed to you (Muslims) and in that which was revealed to them, fearing Allah – they do not trade the Verses of Allah for a miserable price – they, indeed are the ones who will obtain their Reward by their Rabb.”

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Hence, for the Reward by Allah – the Najaat in the Aakhirah – it is essential that the Ahle Kitaab subscribe to the Risalat of Muhammad(SAW). Verse No.62 of Surah Baqarah should be read in conjunction with this verse so that the definition of Qur'aanic Imaan is not distorted.

If every brief reference to a teaching of Imaan or practice had to be interpreted as a final and comprehensive definition of Imaan or a teaching, there would then not remain a single belief or practice of Islaam intact. Every belief and practice of Islaam would be the product of an individual's understanding and fancy. It is, therefore, highly erroneous and dangerous to read a particular verse or hadith out of the context of its proper meaning and divorced from all other Islaam ic material pertaining to the belief or teaching being dealt with.

Verse 62 of Surah Baqarah mentions three things essential for Najaat, viz., belief in Allah, belief in Aakhirah and practising of righteous deeds. The negators of Risalat attempt to substantiate their distorted conception of Imaan by restricting the fundamentals of Imaan to these three factors contained in this verse. If this strain of reasoning be accepted, then a further restriction and shrinking of the fundamentals of Imaan will have to be accepted on the basis of other verses which also refer to Imaan . Verse II of Surah At-Talaq states:

“And whoever has Imaan in Allah and practises righteousness, He(Allah) will enter him (the believer in Allah and practiser of righteousness) into Jannat beneath which flow rivers. Forever wise they dwell therein…”

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VERSE 62 SURAH BAQARAH

This verse mentions only two things as essentials for Najaat, viz., belief inAllah and practising of righteousness. Can any sensible believer now argue that for Najaat in the Aakhirah, only belief in Allah and practising righteousness are necessary, belief in the Aakhirah, in the Ambiyaa, etc. not being requisites of Imaan ? The fallacy and absurdity of such an argument are evident. This verse, by mentioning only belief in Allah as a requisite of Najat, does not mean that because only belief in Allah in mentioned in this verse, there is no need for believing in the other fundamentals of Imaan . This verse, like the verse 62 of Surah Baqarah, have to be understood in the light of the Qur'aan and Tafseer of Rasoolullah (SAW). In fact, the Qur'aan is explicit that belief in Allah, necessarily means belief in the Ambiyaa, in Aakhirah, in the Malaikah, etc. Without attesting to the truth of all the articles of Imaan , belief in Allah is not possible.

Besides these verses cited at random from the Quran Majeed, there are numerous other verses and Ahadith of Rasoolullah (SAW) which unambiguously define the Imaan demanded by the Qur'aan Shareef for the obtainal of Najaat in the Aakhirah. This Imaan propagated by the Qur'aan stipulates unequivocally that the Risalat of Rasoolullah (SAW) is a fundamental constituent part of Imaan . Anyone rejecting this Risalat or claiming that this Risalat is not essential for salvation in the Hereafter is himself a Kaafir. May Allah save us all from this calamity.

One who professes to be a Muslim – a believer and follower of the Qur'aan which is the Divine Message delivered via the agency of the Risalat of muhammadur Rasoolullah (SAW), but at the same time denies the need to subscribe to the Risalat and the Finality of the Risalat of Rasoolullah (SAW), cannot be a Muslim. He, if he was a Muslim previously, will now be branded a Murtad –a renegade – one who has turned his back on Islaam . Allah preserve all Muslims from the disaster of kufr and irtdaad. Aameen.