Imam Ahmad Raza: Question of Maasum Anil Khata, Ijtihad, Need for Reliable, Definitive Evidence to Identify Prophets Sent to Anywhere in The World
By Ghulam Ghaus Siddiqi, New Age Islam
14 August 2024
Understanding
Maasum anil Khataa and Mahfooz anil Khataa
Main
Points
1. Imam Ahmad Raza's views are
questioned, despite his scholarly achievements reaching the pinnacle of
Ijtihad.
2. One of the fundamental
beliefs of the Muslims is that a Mujtahid is not considered Maasum or
infallible, emphasizing the importance of critical thinking and discernment.
3. The term "Maasum anil
Khataa" refers to an individual who is believed to be incapable of
committing any sin, a concept exclusive to the esteemed figures of prophets,
messengers, and angels chosen by Allah.
4. The concept of Maasum
embodies a profound and immutable state of innocence, encapsulating the divine
favour and protection granted to those chosen few by the Almighty.
5. The term 'Mahfooz anil
Khata' signifies individuals who possess the capacity to commit sins, but are
safeguarded from falling into sins due to the divine grace of God Almighty.
6. Despite being a Mujtahid,
Imam Ahmad Raza was not regarded as a Maasum
7. The complexity and
humanness involved in the process of Ijtihaad, where intricate legal reasoning
and deductions take place, highlight the inherent complexity and humanness
involved in the process.
8. The author strives to
continuously refine his understanding while maintaining deep respect for the
intellectual prowess of the great Imam.
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Ghulam Mohiyuddin Sahib shared his thoughts
in response to Naseer Sahib's comment on another article I wrote titled “Who
Were the Prophets Sent to India According to Islam?” He highlighted Imam
Ahmad Raza's statement that emphasized the importance of reliable evidence when
identifying Prophets, cautioning against reliance on mere speculation. However,
Ghulam Mohiyuddin Sahib also acknowledged that despite this insightful
perspective, Imam Ahmad Raza's views may not be infallible. Naseer Sahib's
mention of Imam Ahmad Raza's sciences, specifically debating his infallibility
or fallibility, ventured off from the main context of the article. In the
article, I echoed Imam Ahmad Raza's assertion on the need for concrete evidence
to determine the identity of prophets sent to India, concluding that while we
believe in the prophethood of messengers to all nations, there remains
uncertainty about which prophet specifically was sent to the people of India.
As the debate on Imam Ahmad Raza's infallibility persisted beyond the article's
original focus, it is important to clarify some key points in this expanded
discussion.
While Imam Ahmad Raza was undoubtedly a
prominent scholar of his era, it is important to acknowledge the fallibility
inherent in human nature. I am of the belief that his scholarly achievements
reached the pinnacle of Ijtihad, requiring individuals to attain a level of
mastery before assuming the role of a Mujtahid. Essential to note is the
central tenet of the Muslim faith that a Mujtahid is not considered Maasum or
infallible. Embracing this principle safeguards us against placing undue
perfection on individuals, emphasizing the importance of critical thinking and
discernment in understanding scholarly works and interpretations within the
Islamic tradition.
In Shari'i terminology, the term "Maasum anil Khataa" refers to an
individual who is believed to be incapable of committing any sin. Occasionally,
we quickly use "Maasum" to
convey the same idea. This concept
indicates that for a Maasum in Islamic Sharia, the very idea of committing a
sin is deemed entirely impossible. Such a level of purity and spiritual immunity
is ascribed only to the esteemed figures of prophets, messengers, and angels
chosen by Allah. These beings are considered innocent in the highest sense,
free from any taint of wrongdoing. It is an essential aspect of Islamic belief
that this unparalleled innocence is a quality exclusive to these select
individuals, with no other person being granted this status.
The profound significance of being Maasum
lies in the unfathomable depth of righteousness and divine protection that
surrounds these noble entities, ensuring their sublime purity. This sacred
attribute serves as a testament to the exalted spiritual stature of the
prophets, messengers, and angels, emphasizing their exceptional closeness to
Allah and their absolute obedience to His commands. The concept of Maasum is
characterized by a transcendental state of moral impeccability that sets these
beings apart as exemplars of virtue and obedience. It symbolizes a divine
perfection that radiates from their very essence, elevating them to a level of
holiness that remains unparalleled and unattainable for mere mortals.
Through the lens of Islamic Sharia, the
essence of being Maasum embodies a profound and immutable state of innocence
that encapsulates the divine favour and protection granted to those chosen few
by the Almighty. Thus, the ideal of Maasum stands as a beacon of spiritual
purity and divine guidance, inspiring reverence and awe among believers and
serving as a testament to the boundless mercy and grace of Allah bestowed upon
His chosen servants.
There is another term known as ‘Mahfooz anil Khata’, which signifies
individuals who possess the capacity to commit sins, however, due to the divine
grace of God Almighty, they are safeguarded from falling into sin. These
individuals are protected from sinning by the unconditional love and mercy of
Allah, much like the devoted companions known as Sahaba of the Prophet (peace
be upon him), the revered Ahle-Bayt
At-haar, and the esteemed Awliya or Sufi Saints. The term 'Mahfooz anil Khata' encapsulates the
concept of being surrounded by divine protection, ensuring that these select
souls remain shielded from the harm and temptation of sin through the
benevolence and favour of the Almighty. Thus, these individuals walk a path
illuminated by the light of God's grace, avoiding sin but still capable of
committing it, towards a life of purity, righteousness, and divine blessings.
After comprehensively analysing and
grasping the essence of both terms Maasum
anil Khataa and Mahfooz anil Khata’,
we can infer that Imam Ahmad Raza, despite being a Mujtahid, was not regarded
as a Maasum. It is important to emphasize that being a Mujtahid requires a deep
understanding of the religious principles and a profound knowledge of the
Islamic sciences. However, it is essential to acknowledge that even the most
learned and revered Mujtahids are not infallible. In the realm of Ijtihad,
where intricate legal reasoning and deductions take place, it is within the
realm of possibility for a Mujtahid to err or make mistakes. This highlights
the inherent complexity and humanness involved in the process of Ijtihad, where
even the most esteemed scholars may encounter challenges. Thus, while Imam
Ahmad Raza's scholarship and expertise in Islamic jurisprudence were indeed remarkable,
it is imperative to recognize that the nature of Ijtihad allows room for human
fallibility.
Now this point is crucial to grasp that,
while I firmly believe in the fallibility of a Mujtahid and consider Imam Ahmad
Raza to have been a Mujtahid in my view, I must humbly admit that my own
knowledge and understanding pale in comparison to the vast intellect and wisdom
of such a revered figure. I acknowledge that I am constantly learning and
growing, recognizing the limitations of my own abilities in comprehending his
scholarly judgments. I am humbled by the immense legacy and contributions of
Imam Ahmad Raza, realizing that my intellectual capacity may not be sufficient
to discern any potential errors in his scholarly deductions if they were to
exist at any time or place. It is with this sense of reverence and humility
that I approach the subject, striving to continuously refine my own
understanding while maintaining deep respect for the intellectual prowess of
the great Imam.
In concluding my article, I would like to
emphasize the intricate nature of the Ijtihad process, wherein even the most
esteemed and erudite Mujtahids are susceptible to errors given the complexity
and vastness of this scholarly endeavour. It is imperative to acknowledge that
Imam Ahmad Raza, a distinguished Mujtahid, was no exception to this human
attribute of fallibility. His remarkable accomplishments in the field of
Ijtihad and scholarly advancements underscore his profound intellectual
capacity and unwavering dedication to the pursuit of knowledge. Indeed, by
recognizing the potential for mistakes in his scholarly works, we gain a deeper
understanding of the humility and diligence that characterized Imam Ahmad
Raza's scholarly endeavours. Ultimately, this acknowledgment serves as a
testament to the profound depth of his intellectual legacy and the enduring
impact of his contributions to the scholarly discourse within the Islamic
jurisprudential framework.
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A regular Columnist with
NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar
with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu
translation. Throughout his career, he has emerged as a prominent figure in the
realm of Islamic scholarship, consistently contributing valuable insights and
analysis on a wide range of crucial topics. Through his regular writings, he
has delved into multifaceted subjects, including but not limited to
deradicalisation strategies, the promotion of moderation within Islamic
teachings, counter-terrorism efforts, and the vital mission of combating
Islamophobia. Moreover, he extensively addresses the urgent need to challenge
radical ideologies through well-reasoned arguments and scholarly discourse.
Beyond these critical issues, his work also encompasses in-depth discussions on
human rights principles, the significance of safeguarding religious rights, and
the profound exploration of Islamic mysticism.
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