“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

I have selected a small segment of a long ayah as the index ayah just to highlight the main theme of our discussion today. But, I would like to quote the full ayah because of its importance. I will include the ayah following it also for reasons that will unfold as we proceed^[3]    

“THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles;1 and they say: “We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys’ end! And “God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. “O our Sustainer! Take us not to task if we forget or unwittingly do wrong! “O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us!1 O our Sustainer! Make us not bear burdens which we have no strength to bear! “And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!”

These are the last two verses of Surah al-Baqarah constituting some of the most often recited and memorized passages in the Quran elaborating Faith and true Belief  in the first and and present a supplicatory prayer to God in the next. They are in fact often recited together. It is reported that the Prophet said of these two verses, “Whosoever recites these two verses during the night, they will suffice him”. As narrated by Sayyidna Ibn Abbas, the Holy Prophet said that “Allah Almighty has sent forth these two verses out of the treasures of Paradise and the Rahman had already written them by His own hand two thousand years earlier than the creation of all things and beings. One who is able to recite them after the Salah of Isha they will stand for Tahajjud in his case”. Another hadith, as stated in the Mustadrak of al-Hakim and in Bayhaqi, “the Holy Prophet  said that Allah Almighty has concluded Surah al-Baqarah with these two verses, which have been given to me in His grace from out of the special treasure that lies under the Arsh (DivineThrone). Therefore, you should make special effort to learn these verses, and at the same time, teach your women and children how to recite them. This is why Sayyidna Umar and Sayyidna Ali said that they thought that anybody who has any sense in him would never go to sleep without having recited these two verses”. 

Please note that the ayah begins in the third person, but in the middle it resorts to the first person. This is to stress that what is being said is not merely a news item but reflects deeper understanding and acceptance.

As Dr. Israr Ahmed has pointed out that all important topics are covered by more than one ayah in the Quran. This being a significant matter I can quote three more ayahs: ^[4]  

“Say: “We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants,1 and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves.”   Next an exact repetition except the first word (in the Arabic test).

“Say: “We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed by their Sustainer unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them. And unto Him do we surrender ourselves.”

“To those who believe in God and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for God is Oft-forgiving, Most Merciful.”

These ayahs state that all the apostles were true bearers of God’s messages and therefore all should be accepted and venerated as such. In these ayahs the Muslims have been made to declare that they do not choose between the messengers; choosing some and reject others. Similarly we accept all the directives of God Almighty. We definitely reject the attitude of the People of Book to pick and choose from the line of Messengers as stated in the Quran:^[5]  

“VERILY, those who deny God and His apostles by endeavoring to make a distinction between [belief in] God and [belief in] His apostles, and who say, “We believe in the one but we deny the other,” and want to pursue a path in-between” 

We adopt, admire and advocate all of them. To us as Muslims, rejection of one Messenger is tantamount to rejecting all of them. Nay, it amounts to rejecting God Almighty Himself as noted by Imam Amin Ahsan Ilahi in his notable tafseer Tadabbur-al-Quran.

However Allah Ta’aala Subhaanahoo has declared that some of the Messengers are “endowed more highly than others”.^[6]  

“Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher. And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration………….”. 

So we regard all Messengers without distinction as true prophets of God even though we realise that God in His wisdom has blessed certain messengers with special favors and gifts.

How do we Muslims fare in following these instructions of the Quran? Excellent, I feel confident to say; I must add this is rare; very often we flout the Holy Text very boldly. In all these fifteen centuries, we—no  group ever— have ever refuted any Messenger of God. We uphold the honour and integrity of all the messengers alike. “They all preached Islam in various versions, suited to the circumstances of the communities they addressed”. The Holy Prophet was the last in line to deliver the final and complete version of Islam for all time to come and for all the people.

But the loyalty stops here. How about the relative positions of all the Messengers. Can we or should we differentiate between them? How can we? When the ayah says “making no distinction between any of His apostles……”. But a large majority of Muslims led by their scholars confine this restriction (ie this appeal to treat all of them equally) to the  rank and station of messengers. So far as individual characteristics are  concerned our beloved Holy Prophet is placed on a very high pedestal. If God Almighty can bless some more than the others, why can’t we humans do the same: shower one with platitudes over the others; so runs the argument. Our beloved Holy Prophet is undoubtedly the best among Humans. So far as the relative merits of the prophets are concerned, the Holy Prophet himself has said in a hadith “do not elevate me even above Younus, machliwala”. (Sayyidna Younus is quoted here because he is the only prophet who has been, so to  say reprimanded by God Almighty.) I am puzzled at the confusion and contradiction on this issue even in the mind of a great scholar. Dr. Israr Ahmed, after narrating the above hadith in his classical video series of his tafseer Bayanul Quran emphatically states about our Prophet “he is superior” and then quickly and softly adds “but we should not say it”. The scholar himself says it loudly and forcefully then quickly asserts that it should not be said! 

Let us recall and analyse the high pedestals that we have created for our beloved Holy Prophet. Are they supported by or are they contrary to the Holy Quran? Are these based on the teaching of the Holy Prophet.  Should we differentiate between their status or they are all equally reverent for us. I can discuss this with impunity because I have no standing in our social and political structure. Otherwise, even a frank, blunt and famous journalist and writer like Hasan Nisaar just recalled his great respect for the Holy Prophet when he was asked to comment on the funeral of Maulana Khadim Hussein Rizvi. He simply glossed over the real question. Such is the hold and fear of radical violent religious creed and ideology over the saner section in our Society. Until the society can restrain and regulate their language and hands, no open discussion and debate on our religious values is possible. Let us proceed with our evaluation: 

First, our respect and regard for our beloved Prophet is most remarkably hyped in our concept of and reaction to blasphemy? Are these based on judicious use of great Islamic principles or are they based on hyper-inflated un-Islamic veneration of our great Holy Prophet and our suppressed animosity and resentment against non-Muslims specially Christian and Jews? The answer depends on what prevails: the heart or the head?  Our passion and affection for our greatest leader and the rage and raving against our perpetual tormentors whom we once ruled are far too strong for most of us Muslims to overcome. Add to this the complete lack of self analysis and self assessment in a big segment of my people. 

It can be said confidently that blasphemy is not a term in our Shari’ah. It was brought to the Indian subcontinent by the British to control the Hindu-Muslim problem. It is not supported by the Quran and against its foundational principles. Allow me a little diversion and quote the eminent scholar Sayyid Qutb from his monumental tafseer Fi Dhilal Al Quran (In the shade of Quran) where he describes brilliantly these Islamic precepts: “ One of the most distinctive features of the Qur’ānic legislative approach is that it combines purely legalistic directives with emotional and spiritual exhortations. Thus, it links the rules to be implemented in human life to their source, the Creator of all life, within a context rich with fear of, and hope in, God Almighty. Islam moulds individual hearts and souls, as well as society as a whole, to which it addresses its legislation in order to achieve perfect harmony between morality and law, piety and authority. It is a code of life designed and laid down for man by his Creator, which can never be rivaled by anything that man, with his limited knowledge, perception and life duration, can ever hope to produce or achieve. After all, human beings always differ in their views and perspectives. Why, then, does humanity try to run away from its Creator who knows best what suits His creation in every case, time or situation?” 

The sayings, teachings and the experience of the Holy Prophet totally rejects even the idea of Blasphemy. The modern research scholar and mentor Javed Ahmed Ghamdi rigorously opposed the blasphemy law as a member of the Committee formed for this purpose. I think the Pakistani blasphemy law itself is the greatest irreverent or impious action against my dearly loved Prophet? 

Second, the Holy Book declares ^[7]

“He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.” 

In clear defiance of this edict, HIS slave, the Ummah and its eminent scholars declare that the universe and man has been created because of and in deference to the Holy Prophet. Without him, the universe would not have been created!! 

Third, our dearly loved Holy Prophet is asked to declare in the Quran:  ^[8]

“Say [O Prophet]: “I am but a mortal man like all of you. It has been revealed unto me that your God is the One and Only God….…” 

Yet, a large number of Muslims, scholars and lay regard the Holy Prophet as “noori”, that he can see what is in the back, that he does not cast a shadow and that he had knowledge of the future. All this in defiance of the Holy Text. The Holy Prophet is human because it is sunnat-e-Ilahi to send a rasool in a community of the same species: an angel to angels, a jinn to jinns and a human to humans. Human in a biological sense: he eats, drinks, breaths, sleeps etc. like any human. But in status, prestige, authority and influence he is way way ahead and unique..

Fourth, the recent term of “aashiqe Rasool”—literally lovers of Rasool— is distorting and damaging all around. It is a clear example of “ghuloo”—overemphasis and overestimation— which is absolutely forbidden in our Shari’ah. We have been given a name by Bari Ta’aala in HIS Book: ^[9]    

“……It is He Who has named you Muslims, both before and in this (Revelation)……”. 

Hence this new term then tends to be a Bid’ah. It is also directly and blatantly derogatory to our noble and venerable sahaabah. They have proved by their sweat and blood their affection and loyalty to the Holy Prophet. They loved the Holy Prophet immensely more than the present generation but never branded and boasted themselves as lovers of Rasool. For centuries later, we do not hear any new name to describe Muslims. These self styled “lovers” then go on to commit gruesome murders even of fellow Muslims to “upheld the honor of our great Prophet”. There cannot be a greater blasphemy than killing a human being under the delusion of protecting the dignity of the Holy Prophet.

Fifth, as I have brought out in my article “Action in France:Blasphemy? or Laïcité?  Reaction by Muslims: Righteousness? Or A Great Sin?” the driving force of the despicable cartoons is NOT Islamophobia. The French are as sensitive about free speech as we are about these cartoons. Free speech is woven into their social and emotional fabric. If Muslims had not reacted so forcefully and violently, I am sure the cartoons would have remained dead in a school in a small town in France.

Sixth, the reaction of Muslims to the ugly cartoons is mainly due to our ghuloo in our deference to our beloved prophet. It is a clear proof of our total ignorance of life of the the Holy Prophet and his sahaabaa in the first twelve years of his mission in Makkah. The Holy Prophet was insulted, ridiculed, pushed about. He was openly rejected. Admittedly Muslims were weak in those days. However their eemaan was very intense and they were fully charged with their love for their beloved prophet. Any number of them would have willingly laid their lives for the honor of the Holy Prophet. But they were taught by the Holy Prophet to ignore these acts and concentrate on da’wah. The violent reaction of Muslims generates its reaction. The response of the Muslims should be strictly guided by the Holy Quran which is totally free of a call for any such reaction. It directs Muslims to turn away gracefully on such occasions so that they can return to them for da’wa at an appropriate time.

Seventh, “Allah gives and I distribute” is the hadith often quoted to support practice of many Muslims to appeal to the Holy Prophet directly for their needs. In the first place, this hadith is in reference to the booty won in war. Generally, it meant that God Almighty is the original source of all blessings. In certain cases it is handed over through the Holy Prophet. We are required always to ask Allah alone for all our needs. We can certainly request the Holy Prophet to plead for us.

Eight, it is said that the Holy Prophet has not died; he is alive in his grave and open to interaction. True, but with a difference. First, we on the earth have no contact with him. Second, a nanosecond after death, every soul is carried to Barzakh. Herein every soul is treated according to his/her performance in the world. Obviously the Prophets are at the highest pedestal. According to a hadith an angel transmits to the Holy Prophet all the blessings and prayers that we send to him. Once again, we have no direct communication with the Holy Prophet.

Ninth, it is very commonly stated that Muslims do not have to worry about the Hereafter. The Holy Prophet will successfully plead (shafa”) for all of us. Yes, the Quran speaks of shafa’ on many occasions. But each time it is emphasized that it is conditional to God’s permission. This is clearly and emphatically stated in the famous Ayatul Kursi:^[10]  

“………….Who is there that could intercede with Him, unless it be by His leave?…………”

Allah Ta’aala has thrown out a challenge. Who dares to speak for any one prior to his passing the strict test of Allah’s standard of justice and FairPlay.

Tenth, celebrating the birthday of our beloved Prophet is very popular and growing and getting controversial. It is called Eid-e-Milad and treated as such. It displays far more enthusiasm with processions, flags and banners etc. I understand there is a trend to pray two rakah of nafal in congregation as we do in the two eids. This at least is a glaring bidah and a clear indication of the“ghuloo” (overindulgence) which Muslims tend to fall into when it comes to reverence for our beloved Prophet. Let us be reminded “ghuloo” can become  a major sin. In the first place, this is a very recent development. Certainly, there was no such thing with the sahaabaa and tabe’een. So it cannot be part of our deen. It is most probably inspired by the examples of Ashura and Christmas. Nothing wrong here. The research scholar and mentor Javaed Ahmed Ghamidi thinks that our Prophet is too big a personality to be remembered once a year. In principle, there is nothing basically wrong to celebrate the birthday of  our Prophet. But and its a big but: it is not part of the deen, there is nothing in the shari’ah about it, the noble sahaabaa did not practice it, it is a recent development probably inspired by Ashura and Christmas. Dars and lectures and seminars should have a prominent place and lastly pomp, show and festivities should be reasonable.

It seems reasonable to conclude that Muslims should not cross the boundaries set by the Holy Prophet through the Quran and his personal example for adoration and admiration of our Dearest and Beloved Messenger of Allah. Secondly, we should recognise that gruesome murder to avenge an insult to the Holy Prophet is by far the greatest blasphemy as this act is blatantly denigrating and disparaging to the personality and teachings the greatest and noblest person on the surface of earth. Slaying fellow humans is a very perverse and shameful way of fighting real or perceived Islamophobia. Our shari’ah has prescribed dire punishment for such an act.

……..and Allah knows best. 

May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.

Dr. Khalid Mitha