We believe that the Qur’an was divinely inspired, and revealed by Allah on the tongue of His honourable Prophet, making clear everything an everlasting miracle. Man is unable to write anything like it because of its eloquence, clarity, truth and knowledge and no alteration can be made to it. The Qur’an we have now is exactly what was sent to the Prophet, and anyone who claims otherwise is either an evil-doer, a mere sophist or else a person in error, and all of them have gone astray, because it is the speech of Allah, and:

Falsehood cannot come at it from before it or from behind

(Holy Qur’an 41:42)

One of the testimonies to the miraculous nature of the Qur’an is that, as times moves on and the arts and sciences advance, it remains as fresh and harmonious as ever, its supreme aims and ideals preserved. There can be no grounds for dispute with it, nor does it contradict true scientific facts, and there is nothing in it contrary to positive philosophical thinking. On the contrary it is the books of scientists and even the greatest of philosophers, at the pinnacle of learning, which contain at least a few trivialities and contradictions and even incorrect assertions. Moreover, with advances in scientific research and with modern scientific theories, even the greatest philosophers of Greece, such as Socrates Plato and Aristotle, whom all those who have come after have recognized as the fathers of science and the master of thought, have been shown to have made some errors.

We also believe that we must respect and give dignity to the Glorious Qur’an, and this both in word and in deed. Therefore, it must not be defiled intentionally, not even one of its letters, and it must not be touched by one who is not tahir. It is in the Qur’an:

None can touch it save the purified.

(Holy Qur’an 56:79)

This subject is dealt with in books of Islamic law.

Neither is it permitted to burn it or to be impious towards it by any behaviour which is deemed to be insulting, such as throwing it, making it unclean, or putting one’s foot on it; nor is it permitted to put it in a filthy place. If someone intentionally does any of these things or anything similar, he is not a believer in the Qur’an and its sanctity, and he is considered to be an unbeliever. In fact he has rejected the Lord of all the worlds.

The proof of Islam and the Previous Religion

It some one (a non-Muslim ) should argue with us asks for us the reasons to demonstrate the truth of Islam. We could prove it through eternal miracle of the Qur’an, and by reference to its miraculous nature, as we have explained before.

Here, however, it is our intention to satisfy our own minds, in the event that we should wish to find assurance concerning the truth of Islam: for some time it happens that such a question arises on the mind of a liberal thinking man, when he desires to strengthen his faith.

As for the previous religion such as Judaism and Christianity, there is no way to prove the truth of them or to satisfy ourselves or anyone else who doubts them, without there being faith in Islam; for they have no eternal miracle like the Qur’an. And the miracles of the former prophets which their followers bring forward as evidence are unacceptable, because the verity of the narration is suspect. The books of the former prophets which have been handed down to us, that is to say the books which are related to these prophet such as the Torah and the Gospels, are in no way an eternal miracle which can be put forward as a convincing reason for the truth of their religions, which, nevertheless, have been confirmed by Islam.

It is clear that when we accept and believe in Islam, we must also believe in whatever it has brought and confirmed, and one of its teachings is the Prophethood of many previous prophet, as we have described above. It therefore follows that a Muslim, after he has accepted the teachings of Islam, is not required to evaluate the truth of Christianity or Judaism or other such religions, because belief in Islam, necessarily entails belief in the former religions and prophets. What is more, the Muslim does not need to verify the truth of the miracles of the former prophets.

However, if someone investigates the Islamic religion but is not convinced of it, it is incumbent on him, as a rational necessity, to evaluate the truth of Christianity, because it is the last religion previous to Islam. Then, if he is not convinced by Christianity he must consider Judaism, because it is the religion previous to Christianity and Islam, and he must continue in this way until he find a religion about whose truth he feels certain.

By similar reasoning, it is clear that someone who has grown up believing in Judaism or Christianity must consider other religions to which people have been called by a prophet who came after their own prophet. For example, the Jews must evaluate Islam and Christianity according to what was said previously about the necessity to consider religions rationally, and Christians must consider religions rationally, and Christians must consider the truth of Islam. It follows that neither of them can be excused for believing in their own religions while ignoring the subsequent religions because there is nothing in Judaism or Christianity which could contradict these religions, for neither Musa (a.s) nor Isa (a.s) stated that no prophet would come after them. It is surprising how Christians and Jews can be sure in their belief and in their religions without considering the truth of the subsequent and last religion.

Wisdom dictates that they weight the truth of the subsequent religion or religions. And if the truth is not established, then they should continue with their original beliefs. The Muslim, on the other hand, as we stated earlier, because of his belief in Islam, has no need to consider the truth of the previous religions or of any future ones. As for the previous religions, Islam has confirmed them; however, the Muslim should not follow their commandments or their books, because Islam has superseded them. And as regards future religions, the Holy Prophet of Islam, Muhammad (s.a.w) said :

No prophet will come after me.

Since in the eyes of a Muslim the Prophet is honest and truthful, and as Allah has said :

Nor does he speak from his own desire. This is naught but a revelation revealed.

(Holy Qur’an 53: 3-4)

There is no need to prove the falsity of any new religion.

Now it is the duty of Muslim, when a long period has elapsed since the time of the Prophet, and many opinion, beliefs and sects have arisen, to choose the way which he can be sure will guide him to the commandments of Allah as they were sent to Muhammad (s.a.w), because the Muslim must carry out all the commandments as they revealed to the prophet. So how can he be sure that these commandments are the same as were revealed to the Prophet? Just as Muslims are divided into different sects on the basis of their opinions, so their prayer, worship and behaviour vary. What, then, should he do ? What school should he follow in his worship and in such matters as marriage, divorce, inheritance, buying and selling, punishment, blood money and the like ?

It is not correct that he should follow his father, family or friends, for he must be certain of what he believes in. There can be no insincerity, partiality or fanaticism in religion. He is obliged to select rationally the way he believes to be the best, so as to be sure of his religious obligations and his responsibility towards Allah, and so that Allah will not punish him or reproach him for what he has don, believing it to be correct. Also, he should not listen to who deride him for following the true path.

Allah has said:

Does man think that he is to be left aimless.

(Holy Qur’an 75;36)

Also he has said:

Nay, man shall be a clear proof against himself.

(Holy Qur’an 75: 14).

and,

Lo! This is a reminder, that whosoever will, may choose a way unto his lord

(Holy Qur’an 76:29).

The first question he must ask himself is whether the way of the Household of the Prophet, or another way, should be followed. Then if he chooses the way of the Household of the prophet, he must choose between the Ithaca ‘ashariyyah and other sects. Or, if he choose the Sunni path, he must choose which of the four madhahib (pl. of madhhab) he should follow. All these questions arise for a liberal-minded person, so he should keep a clear mind and not be confused.

Let us therefor consider the Imamate, on which the beliefs of the Ithna ‘ashariyyah depend.