ANALYSIS OF THE PROPHETIC MISSION OF MUHAMMAD (sawa) and how Imam Ali (a.s) is connected every step of the way Moulud lecture (Part 4 of 4) delivered by Brother Bashier Rahim at Ahlul Bait (a.s) Islamic Centre, Ottery, Cape Town during jumuah khutbah on 1 January 2016 After praising Almighty Allah, sending salutations on His Messenger (sawa) and the Ahlul Bait (a.s) and reminding ourselves to be God conscious, I once more extend my congratulations to all of you on the birth of the Mercy unto the worlds, Muhammad (sawa) which we commemorated on 17 Rabi ul Awwal. Our theme during the previous 3 lectures has been to analyse the program of the Prophetic Mission of Muhammad (sawa) wherein we discussed some preliminaries to the topic and explained the two primary reasons why the Messenger was sent and why Imams are also a necessity after the Messenger passes on in that he is a Proof of Allah to us and a special favour of Allah bestowed upon us as it is through the Messenger and the Imams that we know Allah. 1 / 30
We then discussed in some detail the first and second outcome in the program of the Prophetic Mission and that was in terms of the Quranic verses which indicate it to be: - first the tilawat of the Ayaat of Allah wherein we discussed the wide intellectual appeal of the Quran which speaks to the greatest skeptics on the one hand and to the greatest philosophers on the other. - Secondly we also discussed the portion of the verse which says in that "he purifies you." and after having demonstrated how the prerogative to purify someone is the exclusive right of Allah, we see that the Prophet (sawa) has been given this task and then explained how the Prophet (sawa) purifies you. Now in today's jumuah khutbah we continue with the third outcome of the program of the Prophetic Mission and that is the portion of the verse which says "he teaches you the Book." 2 / 30
The discussion of this aspect of the Prophetic Mission is very interesting indeed and you will soon appreciate why there are so many views on the topic due to the Quran itself alluding to a variety of views of what it could mean when it says "he teaches them the Book." You will recall in the opening lecture that we mentioned the dua of Prophet Ibrahim (a.s) who prayed for the sending of the Messenger and also prayed for the program of the Prophetic Mission to be in a slightly different sequence to what Allah mentions the actual program to be. So Prophet Ibrahim (a.s) prayed that the Prophet (sawa) should: - recite the Ayaat of Allah to the people (and this remained the first outcome in the Prophetic Mission) - he then prayed that the second and third outcome should be "to teach them the Book and the Wisdom" - and that the final outcome should be that "he purifies them" 3 / 30
The question is why is there a change in the sequence in the Prophetic program which has purification as the second outcome and "teaching the Book and the Wisdom" as the third and forth outcomes. Mufassireen say that Prophet Ibrahim (a.s) was making a pray from his perspective, and anyone can make a prayer in their own words and provided the prayer is with absolute sincerity, the prayer will be answered. And when Allah answers your prayers, he gives you what you ask in its most perfect format. Thus even though there was nothing wrong with the prayer of Prophet Ibrahim (a.s), Allah shows us the most perfect reply to his prayer. Besides this, in the sequence of the prayer of Prophet Ibrahim (a.s), teaching of the Book and the Wisdom very definitely resulted in "purification" being the final outcome, as that purification which is envisaged in Prophet Ibrahim (a.s)'s sequence is one that is achieved as a result of knowledge and thus you first have to be taught what to purify so that you can become purified. But there is something more that I want to discuss in today's khutbah that will clarify the possible reason why Allah's sequence for the Prophetic Mission is slightly different to the sequence proposed by Prophet Ibrahim (a.s). 4 / 30
Either way, in both methodologies, you would have noticed that tilawah is first outcome which is followed by "teaching" later on in the program. The Ayaat of Allah are "recited" whereas "the Book" and "the Wisdom" are not "recited", but they are "taught." The use of the word "yuallimu" which means "he teaches" instead of "yatlu" which means "he recites" is because the teaching process takes much much more longer than the process of reciting which seeks to grab our attention for a higher purpose. The Book needs to be "taught" and not just "recited" as it has a depth that we will not reach even if we spent our whole life learning it. What is "al-kitab" or "The Book" that the Prophet (sawa) is supposed to teach us?? 5 / 30
The literal meaning of "kitab" is to "collect". Why is a "book" the way we know it called a "kitab"? Because it's a collection of words. Writing is called "kitabah" as it's a collection of words. And "discourse" which is a speech or an address or treatise is also referred to by the term "kitabah" and that's why Allah's Divine Word is also "Kitab" There are many verses in the Quran which use the word "kataba" which means "He has written" or "He has prescribed" when something obligatory is issued in the Quran. Like in relation to fasting the Quran says: "Fasting has been prescribed for you as it has been prescribed for those before you." (Surah 2: 183) Here an obligatory act has been established using the word "kutiba", which all come from the same root "kataba". 6 / 30
Or in the case of the prescribed times of salaah, the Quran says: "Verily the prayers has been prescribed for the believers at fixed times." (Surah 4:103) And there are many verses in the Quran like this. And thus certain scholars believe that "al-kitab" or "the Book" refers to the shariah which consists of Divine commandments and duties that affects individuals and society. When one considers "al-kitab" or "the Book" to be the shariah, only then do you actually understand why the Quran refers to previous Prophets also having been given "al-kitab" 7 / 30
In the case of Prophet Isa (a.s), the Quran says: "And when I taught you the Book and the Wisdom and the Torah and the Injil (Gospel)." (Surah 5:110) Here, very clearly, "al-kitab" or "the Book" that has been taught to Isa (a.s) is something different to the Torah and Injil which are mentioned separately. Because "al-kitab" in the sense of Shariah is something that was with every Prophet, even though every Prophet was not necessary given "a Book", but every Prophet was given the same shariah in principle from the beginning of time that they practised and in that sense had "the Book" with them. And therefore when the Quran says "O people of the Book" it is referring to those who have been given the shariah. Now when Prophet Ibrahim (a.s) makes a dua that the Prophet (sawa) must teach people "the Book" and "the Wisdom", he was referring to Prophet (sawa) having to teach them "the Shariah" and "Wisdom", and the teaching of the Shariah results in "purification" as the outcome. 8 / 30
In the Mission of Prophet Muhammad (sawa), the teaching of the shariah is already occurring in the second phase when he is busy "purifying" us as we discussed the other night. So the request of Ibrahim (a.s) to teach them "the Book" in the sense of "the Shariah" has definitely been answered and is already embedded in the process of "purification" in the Prophetic program. So "al-kitab" that the Prophet (sawa) is supposed to teach us is more than the shariah! And this "Kitab" can only be taught when the prerequisite of "purification" has already occurred because this "Kitab" is more than the shariah. So what is it? 9 / 30
In terms of certain verses in the Quran, "al-kitab" also refers to scripture that was revealed by Allah. There are many verses which give this indication and it's a view that certainly has its rightful place. So for example in relation to the Prophet (sawa) himself and the fact that he is unlettered and not been taught by anyone other than Allah, the Quran says: "Not before this did you recite any Book or inscribe it with your right hand" (Surah 29:48) Here Prophet (sawa) is told that in reference to the Quran which he received, that before that he did not receive any "Kitab" in the sense of scripture to have been able to write this Quran. And thus is terms of these types of verses, "al-kitab" or "the Book" refers to the Quran itself as the Quran is a revealed scripture. So in the opening verses of Surah Zukhruf it makes this point more clearly when it says: "By the Clear Book, behold we have made it an Arabic Quran." In other words "the Book" itself is referred to as "the Quran." 10 / 30
However, "al-kitab" or "the Book" that the Prophet (sawa) is supposed to teach us is even more than the Shariah or the Scripture in form of the Quran. "Al-Kitab" also refers to "Eternal Divine Knowledge of Allah" and this sense of the word is used more than twenty times in the Quran. "Al-Kitab" is the all encompassing Eternal Divine Knowledge. Different phrases are used in Quran to refer to this. Sometimes the Quran refers to it as "Kitabin - Mubeen" or "Manifest/Clear Book". 11 / 30
In the verse that we recite in the second rakaat of the highly recommended Salatul Ghufayla after magrieb, we read from Surah An'am Verse 59: "And with Him are the keys of the unseen, none knows them but He. He knows what is in the land and the see. Not a leaf falls, but He knows it. Not a grain in the earth's shadows, not a thing fresh or withered, but it is in a Kitabin Mubeen ("Manifest Book")." Kitabin Mubeen contains the Eternal Divine Knowledge of Allah. Sometimes this Eternal Divine Knowledge is said to be in "Kitabin Hafiz" ("Preserved Book") 12 / 30
Sometimes this Eternal Divine Knowledge is said to be in "Kitabin Ma'lum." Sometimes this Eternal Divine Knowledge is simply referred to as "Al-Kitab" ("the Book"). Sometimes this Eternal Divine Knowledge is said to be in "Ummul Kitab" ("Mother Book" or "Essence of the Book") Sometimes this Eternal Divine Knowledge is said to be in "Lawhin Mahfuz" ("Protected Tablet" or "Guarded Tablet") In all of these references, the Quran is giving us an indication that the knowledge of everything that exists and how it changes and the future thereof is all with Allah. 13 / 30
And the fact that "al-kitab" refers to Eternal Divine Knowledge is also presented in one last way that I wish to highlight. In Surah Waqi'ah, Almighty Allah informs us about the Reality of the Quran in a very interesting manner. Often, when Allah wants to say something profound and capture your attention, then Almighty Allah begins the communication by way of an oath. And there are many oaths in the Quran. And most of the time you will see, that Almighty Allah takes the oath, and then immediately thereafter makes the profound statement. For example: 14 / 30
"By Time"... that is the oath. The next verse immediately makes the profound statement: "Verily, man is at a loss." Another example just to emphasize the point is Surah Qiyamah which starts with an oath: "Nay! I swear by the day of resurrection. Nay! I swear by the self-accusing soul (i.e. our conscience)" 15 / 30
This is the oath which Allah takes. And it is then immediately followed by the profound statement: "Does man think that We shall not gather his bones? Yea! We are able to make complete his very fingertips!" And most of the oaths are taken in this manner in Quran whereby the profound statement immediately follows the oath. But in relation to the Reality of the Quran, Allah makes an oath in a somewhat unique manner when its says: "But nay! I swear by the falling of stars" 16 / 30
What is the relevance of swearing by the stars? To the Arabs, the stars represented their guidance when they travel at night. They did not have GPS like we use today, its these very stars in the sky that accurately guided them to their destination and its this reality that all of them could relate to and actually believed in. So the Quran takes this profound oath, and like the best ever orator, does not immediately get to make the profound statement that its meant to make after taking the oath. Rather the Quran takes a pause and asks the people to first think about the very oath that has just been taken. So after saying: "But nay! I swear by the falling of stars!" 17 / 30
It says: "And most surely it is a very great oath if you only knew!" This pause to get you to reflect on the oath first, indicates that something super profound is about to be said. Then the verse introduces the Reality of the Quran by saying: "Most surely it is an honoured Quran, in Kitabin Maknun (a Book that is Hidden)" The Quran or mushaf in our possession containing over 6200 verses is only a glimpse of Allah's Eternal Divine Knowledge, this Quran is inside the Kitabin Maknun and its the Kitabin Maknun 18 / 30
which does not only have a glimpse of Allah's Eternal Divine Knowledge but has all the Eternal Divine Knowledge. And then suddenly the focus moves back to mankind and says who are the ones who have access to this "Kitab", which has in it all the Eternal Divine Knowledge? "None shall touch it, except the purified ones." None shall touch what? None shall touch or have access to "Kitabin Maknun" except the purified ones. Some simple minded people think that by taking "wudu" you become "purified" as described in this verse... yes you become purified when taking wudu, but not this type of purification that gives you access to "Kitabin Maknun" and the Eternal Divine Knowledge of Allah. When one takes wudu (ablution before prayers) you become "Mutatahhir". 19 / 30
Thus in the dua before making wudu we say: "Oh Allah, make make from those who repent and from those who are purify themselves" by using the word "Mutatahhir" But those having exclusive access to the "Kitabin Maknun" are not called "Mutatahhirin" but are called "Mutahhireen." And if you remember in the lecture on "Purification", the prerogative to purify is the exclusive right of Almighty Allah. Now who are the purified ones? 20 / 30
We all know from Ayah Tathir that it is the Ahlul Bait (a.s). But it does not end there when it comes to taking an oath on the fact that access to the "Eternal Divine Knowledge" lies with the Ahlul Bait (a.s) Almighty Allah instructs the Prophet (sawa) to make a shahadah and bear testimony to this effect. And this makes this discussion most interesting and slowly starts to reach its climax. The last verse in Surah Ra'd is a very interesting one. After the Prophet (sawa) recited the Ayaat of Allah to the pagans, many of them were still not willing to accept the truthfulness of His Prophethood and the fact that the revelation had actually come from Almighty Allah. So Allah instructs the Prophet (sawa) to inform the pagans that he has two witnesses whom he considers to be sufficient proof of his truthfulness. 21 / 30
Thus the verse says: "Those who disbelieve say: "You are not a Messenger (of Allah)" Notice something very subtle but critical in this verse, it speaks of the accusation of the pagans in the present and future tense. It does not speak about them as Those who disbelieve said but rather as a continuous phenomenon that you will be confronted with. So in response to this accusation which is the worst of accusations alleging that Prophet Muhammad (sawa) is not a Messenger, the verse says: "Say: Allah is sufficient as a witness between me and you." 22 / 30
Now clearly this would have been a sufficient response. How often do we not say "Allah is sufficient for us."...which in principle is ultimately correct. But to prove the truthfulness of his claim to Prophethood, Prophet Muhammad (sawa) should not only claim that Allah is sufficient as his proof, but to bring a person along as a witness too. Thus the verse says: "Say: Allah is sufficient as a witness between me and you, AND he one who has knowledge of al-kitab (the Book)" Why would this person be sufficient as a witness? Because by having knowledge of "al-kitab" or "the Book", that person has knowledge and access to the Eternal Divine Knowledge of Allah and thus just as Allah suffices as a witness, so does this person due to his access to Allah's knowledge suffice as a witness to be joined with Allah! 23 / 30
When Asif Ibn Barkhiya, the wasi of Nabi Sulaiman (a.s) had one portion of the seventy three portions of Allah's Eternal Divine Knowledge, he was able to bring the throne of Bilquis to Prophet Sulaiman faster than the twinkling of an eye, then what about the one whom has knowledge of 72 portions of the 73 portions of Allah's knowledge? Who is that person? Allamah Tabatabai says that hadith thaqalyn, which is off course extremely authentic, is more than sufficient proof to demonstrate who is this person when the hadith says that the Prophet (sawa) has left behind for us "the Book" of Allah and the Ahlul Bait (a.s) and these two will never separate until the Day of Judgement. Notice that the hadith does not say "I leave behind the Quran and the Ahlul Bait" but the Book of Allah and the Ahlul Bait. That person, who has access to the Book of Allah or the "Eternal Divine Knowledge" of Allah 24 / 30
who is called upon to be a witness of Prophet Muhammad (sawa) is none other than Imam Ali (a.s). And of all verses in the Quran which highlight the unmatched virtues of Imam Ali (a.s) after the Prophet (sawa), this verse 43 of Surah Ra'd is possibly one of the greatest expressions of Imam Ali (a.s)'s virtue. So when the Prophet (sawa), in the program of his Prophetic Mission is required to teach us "the Book", ulama say that it includes all the aspects of the meaning of "al-kitab" that we discussed which includes showing us how to ultimately reach the Haq and Truth of the Quran which is "kitabin Maknun" and after the Prophet (sawa), the Imams who are the ones who have that knowledge, are the ones who actually show us the way. All of this takes us to the final phase of the Prophetic Mission, and that is to teach us "the Hikmah or "the Wisdom" which we will discuss in next weeks jumuah to conclude this series Insha'allah. Second Khutbah 25 / 30
As you see with the discussion of the Mission of Prophet Muhammad (sawa), you should start getting an appreciation for the sublime goal that this Mission has and that is to take us to Allah for us to also become manifestations of Allah's Divine Names. But the process of achieving this is a long and hard one as we see the Muslim world plagued with major problems as we reflect on a very hard 2015 that ended yesterday. From wars in in many parts of the world which is fuelled by sectarianism and extremist ideologies, ISIS remains the biggest cancer that needs to be obliterated in the Middle East. And thus we see Ayatullah Sistani from Iraq having indicated that he is focussing most of his effort on this, and in the past week we seem to have seen a light at the end of the title when ISIS were defeated in the strategic city of Ramadi for first time in 18 months. This is one small light which we pray will get brighter with the complete defeat of ISIS Insha'Allah. And this compliment's the historic light that we saw started shining for the Iranian people in 2015 with the Nuclear deal that was reached with the so-called powerful nations. 26 / 30
But the cancer of extremism continues to manifest in different parts of the world. Besides continued suicide bombings in places like Pakistan, Africa is also suffering and Nigeria has seen military attacks against Muslims and our ulama continue to be incarcerated in different parts of the world. And one of the effects of this cancer has been the millions of refugees worldwide which many countries are now challenged to cater for. The 2015 Ahlul Bait (a.s) World Assembly Conference focussed on countering the evil of making takfir against other Muslims and speaking out against it in every way possible. And the Muslim world on another note is still counting the cost of the Hajj massacre which saw some of the Middle East's very high ranking officials being murdered with no consequences for those responsible. But in relation to ISIS I have learnt one thing, and that is that they appeal to young people and 27 / 30
attract this demographic into their ranks. And this phenomenon requires deep introspection as we enter 2016. What is the state of our young people that is causing them to be attracted to ISIS of all organisations? In short, young people are disenfranchised. And the leader of the Islamic Revolution has at the same time recognised that if anyone is going to change the world we find ourselves in, then its going to be those same young people. 28 / 30
Thus you see that Ayatullah Khamenei wrote a letter for the first time to the youth of Europe on 2 occasions this year, once at the beginning of the year and once in the latter part of this year. And this letter was translated into 56 languages to have as wide a reach as possible, This letter asks them to think for themselves regarding what is really happening in the world and not to follow the Western Media blindly. And to formulate an independent view of Islam to see its beauty. And in our country, 2015 was the year that young people were in the news in their campaign against increases in student fees in tertiary institutions. Because if the future of young people is not urgently addressed, then the continued rise in homeless people, poverty, going to bed at night on an empty stomach and translating all of that into civil unrest with service delivery protests is only going to get much worse. But from where I stand, our young people in our humble community also appear to have become extremely scattered. The first place you see this is that the attendance in madressa has become more haphazard than in the past and youth seem to lose their ideological clarity once 29 / 30
they leave school. Youth who showed great potential once upon a time, you just don't see them or they not at all involved in giving back to this very community and institution that they gained from greatly intellectually over the years. So I would propose that in addition to looking forward to the excitement of opening our new mosque during this year, that we dedicate our efforts during 2016 to build on our next generation of leaders from among the youth Insha'allah. And next week, if I have time, I would like to speak a little about the madressa in the second khutbah Insha'allah. 30 / 30