Itmam al-hujjah
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Itmām al-hujjah (Arabic اتمام الحجة "completion of proof", from itmāmu "completion, realization" and ḥuǧǧatu "pretext, proof") is an Islamic term, which is used when the unveiling of truth by a Messenger of God to his addressees occurs to the extent that the addressees have no excuse but stubbornness and enmity to deny it. However, in Shiism, an Imam can also be hujjah through whome God's presence becomes established for a believer.[1]
Conversely, the term Hanif refers to people who discover Islam without having been reached by a messenger.
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[edit] Islamic Concept of Rasul
The concept of prophecy in Islam is broader than Judaism and Christianity since Muslims distinguish between "rasul" (messengers) and "nabi" (prophets). Both are "divinely inspired", sinless recipients of God's revelation. However, messengers are given a message for a community in book form and, unlike prophets, are assured success by Allah. While all messengers are prophets, not all prophets are messengers.[2][3] [4] Qur'an states this concept in the following verse:[5]
| “ | Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: ‘‘I and My Messengers shall always prevail’’. Indeed Allah is Mighty and Powerful. | „ |
The Qur’an asserts that when the truth is unveiled to a people in its ultimate form by a Messenger of God such that no one has any excuse to deny it, then the rejecters of this truth are punished in this very world. The decision for this punishment is made by the God after various phases of the preaching mission. In this way, the court of justice that will be set up one day before the God is set up in this very world and the reward of punishment which will take place on the Day of Judgement is rehearsed in this very world.[6] This worldly Judgement metes out is generally of two forms:[5]
- The Messenger has very few companions and also does not have a place to migrate. In this case, adversaries of messenger are generally punished by natural calamities.
- The Messenger migrates with a considerable number of companions and before he even does so, the God arranges for them a territory where they can migrate and live there as its sovereigns and with freedom. In this case, adverseries of messenger are punished by the followers of messengers.
[edit] Punishment for adversaries of a Messenger
[edit] In scriptures
[edit] Qur'an
The Qur'an explains the purpose of sending a messenger in the following verse:[7]
| “ | And the disbelievers said to their Messengers: ‘‘We will drive you out of our land, or you return to our religion’’. But their Lord inspired [this message] to them [the Messengers]: ‘‘Verily We will cause the wrong-doers to perish! And verily We will cause you to abide in the land, and succeed them. This is for those who feared the time when they shall stand before My tribunal and those who feared My warnings’’. | „ |
[edit] Bible
The Old Testament seems to refer to this law in the following words:[7]
| “ | If you ever forget the Lord your God and follow other gods and worship and bow down to them, I testify against you today that you will surely be destroyed. Like the nations the Lord destroyed before you, so you will be destroyed for not obeying the Lord your God. | „ |
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—Deuteronomy, 8:19-20 |
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The New Testament can be interpreted to mention this law in the following words:[7]
| “ | Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered: ‘‘Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish’’. | „ |
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—Luke, 13:1-4 |
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[edit] Punishment by natural disaster
The Qur’an gives examples of the nations of Noah, Lot, Saleh, and Shoaib along with some other nations of Messengers, which were punished in the form of raging storms, cyclones and other calamities, which completely destroyed them. The only exception to this were the People of the Book (the Israelites) who were not destroyed because they were adherents to monotheism.[5] Their humiliation took the form of constant subjugation to the followers of Jesus till the Day of Judgement. Qur'an explains this in following verse:[8]
| “ | Remember when God said: ‘O Jesus! I will terminate [your period] and raise you to Myself and cleanse you from those who have denied; I will make those who follow you superior to those who reject faith till the Day of Resurrection. | „ |
[edit] Punishment by the hands of believers
If the Messenger migrates with a considerable number of companions, he morally cleanses and trains his followers and prepares them for onslaught with adversaries. He also consolidates his political power in the land so that he is able to root out the disbelievers and establish the supremacy of the believers through this political power.[5] Qur'an gives example of Moses in which worshipers of Golden calf were executed.[9][10] In case of Muhammad, polytheists of Arabia were asked to submit to Islam as a condition for exoneration and others were subjugated to political authority of the Muslims as dhimmis.[5] As the Qur'an asks the followers of Muhammad:
| “ | Fight them and God will punish them with your hands. | „ |
Karen Armstrong compares this Islamic concept with the following directive of Moses:[11]
| ‘‘They must make no covenant with them or show them any pity.’’ There must be no inter-marriage and no social mixing. Above all, they were to wipe out the Canaanite religion: ‘‘Tear down their altars, smash their standing stones, cut down their sacred poles and set fire to their idols,’’ Moses commands the Israelites. |
John Esposito considers Muhammad's use of warfare generally aligned with Arab customs and Hebrew prophets, as both believed that God had sanctioned battles with the enemies of the Lord.[12] Armstrong writes on forced conversions that after Muhammad's death, nobody in the Islamic empire was forced to accept the Islamic faith; indeed, for a century, conversion was not encouraged and, in about 700 CE, was actually forbidden by law.[11] However, forced conversions did play a key role in some later periods of Islamic history, mostly in the 12th century under the Almohad dynasty of North Africa and al-Andalus as well as in Persia where Shi'a Islam is dominant.[13]
[edit] See also
- Jihad
- Muhammad as a general
- Muhammad as a diplomat
- Revelation
- Proselytization
- Dawah
- Fate of the unlearned
- Repentance in Islam
- Aslim Taslam
[edit] Notes
- ^ Esposito(2003), p.117
- ^ Esposito(2005), p.20
- ^ Islahi, vol.8, p.273
- ^ Rasul and nabi
- ^ a b c d e Ghamidi(2005), The Islamic Law of Jihad
- ^ Amjad(2001), Some Clarifications Regarding the Position & the Mission of a Rasu'l
- ^ a b c Saleem(2002)
- ^ Maududi(1971), Verse 3:55
- ^ Exodus 32:27
- ^ Qur'an, 2:54
- ^ a b Armstrong(1993), p.186
- ^ Esposito(2005), p.15
- ^ Lewis (1984), pp. 17, 18, 94, 95
[edit] References
- Esposito, John (2005). Islam: The Straight Path, 3rd, Oxford University Press. ISBN 0195112334.
- Ghamidi, Javed (2001). Mizan. Dar ul-Ishraq. OCLC 52901690.
- Armstrong, Karen (1993). A History of God: from Abraham to the Present: the 4000-year Quest for God. Heinemann. ISBN 0434024562.
- Maududi, Abul Ala (1971). The Meaning of the Qur'an. Lahore: Islamic Publications. OCLC 7849929.
- Amjad, Moiz (2001). Understanding Islam: Answers on the Web (Understanding Islam, Answers on the Web). Authorhouse. ISBN 0759650837.
- Saleem, Shehzad (March 2002). "Islam and Non-Muslims: A New Perspective". Renaissance 12 (3). ISSN 1606-9382. Retrieved on 2006-10-05.
- Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8.
- Esposito, John (2003). The Oxford Dictionary of Islam. Oxford University Press. ISBN 0195125584.
- Islahi, Amin. Tadabbur-i-Qur’an, 1st, Lahore: Faran Foundation. OCLC 60341215.
