Can religion be practiced with the mind (brain)? In other words, can I practice my religion / Islam with my mind, or should someone (a prophet, a teacher) tell me how to practice Islam?

Dear Brother / Sister,

You can learn how to practice Islam from Islamic books (catechism, fiqh, tafsir...). You can benefit from those who know better to learn about matters or practices that you do not understand.

On the other hand, the mind is a created being and it cannot know Allah and His will on its own. It is Allah who will inform us of it. That is why divine revelation and prophets are necessary.

Relationship between the Mind, Divine Revelation and Prophet

Nabi (Prophet) “is a person that is sent so that he will convey the revelation he takes from Allah to people. Rasul (Messenger) “is a person that is sent so that he will convey the decrees of Allah to people.” In general, it is accepted that rasuls bring a new shari’ah and a new divine book, and that nabis receive revelation from Allah based on the shari’ah that is valid at that time. (see at-Taftazani, Sharhul-Maqasid, Ist. 1305. II, 173; S. Sharif Jurjani, at-Tarifat, Cairo, 1938, p. 98, 214; ar-Raghib, al-Mufradat, Cairo, 1961, p. 53, 195, 482)

The terms nubuwwah (prophethood), bi’thah (sending), risalah (message) and irsal (sending) are used for nubuwwah (prophethood) in the Quran and the terms nabi (prophet), mab’uth (the sent one), rasul (messenger) and mursal (the sent one) are used for nabi (prophet); their plural forms are anbiya, mab’uthun, rusul and mursalun respectively. The word safarah is also used for prophethood and safir (plural sufara) for prophet.

Nabi means the one that brings news; rasul, mursal and mab’uth mean messenger, envoy. Thus, prophet means the messenger and herald sent by Allah. Their duties are to convey the information, news, orders and prohibitions they take from Allah to people.

“It is Our Messenger´s duty to proclaim (the message).” (al-Maida, 5/92, 99)

It is necessary for this proclamation to be so clear as to eliminate all kinds of hesitation. (Balagh al-Mubin, an-Nahl, 16/35, 82) However, a prophet is not an ordinary herald and messenger; he is not a mailman at all. Prophets also have the duties to tell people about the revelation they receive from Allah and to explain it. As a matter of fact, the following is stated in the Quran:

“Now hath come unto you, making (things) clear unto you, Our Messenger.” (al-Maida, 5/15, 19, 89)

In fact, the Quran itself is an explanation. (Tibyan, Bayyina, Bayan; see an-Nahl, 16/89; al-An’am, 6/157; Aal-i Imran, 3/138) The explanation made by a prophet is a statement that tells people about the sacred text and divine explanation in a way that various people and groups can understand.

One of the most important duties of the Prophet is to invite people to the truth and to struggle for it.

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.” (an-Nahl, 16/125; al-Hajj, 22/167; al-Qasas, 28/87; ash-Shura, 42:15)

Like the previous prophets, Muhammad (pbuh) invited people to the way of Allah, and he was subjected to various troubles and oppression in this struggle, facing all kinds of difficulties. Therefore, explaining the Quran and waging an arduous struggle in this way is also part of the process of preaching and conveying the message.

In a sense, the Quran (revelation) and the prophet’s duty, purpose and work are identical. It is impossible to think of revelation without the prophet and the prophet without revelation. Efforts to separate and isolate revelation from the prophet are absurd. Revelation is integrated with the personality of the Prophet.

Allah Almighty gave the Quran names and attributes like Mubin, Nur, Hidayah (Huda), Rahmah, Mawiza, Shifa, Mubarak, Hikmah, Hakim, Sirat al-Mustaqim, Nadhir, Bashir, Basirah, Bayan, Haqq, Hadi, Tadhkira, Dhikr, Munadi, Aziz, Balagh. (see Itqan, Cairo, 1951, I/50) In other words, the Quran is an explanation, a declaration, an announcement, a light, a guide, mercy, an admonition, a healing, a blessed call, wisdom, a straight path, a warning, glad tidings, a vision, a truth, a reality, a reminder, a call, a holy invitation. The concepts, qualifications and names listed here also hold true for Muhammad (pbuh). That is, the Prophet is also an explainer, a light, a guide, a warner, a warn, a bearer of glad tidings, mercy, etc.

Since it is not possible to isolate the Prophet Muhammad (pbuh) and his blessed actions, deeds and words from the Quran, scholars have called the Quran “Wahy Matluww” “Recited Revelation” and the hadiths and Sunnah “Wahy Ghayr Matluww” (Unrecited Revelation), and have regarded the actions, deeds and words of the Messenger of Allah (pbuh) as a kind of revelation,

“Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him.” (an-Najm, 53/3-4)

They have supported their view with the verse above. The Prophet (pbuh) is definitely a human being like us. He is not a superhuman being. Therefore, his actions and words concerning worldly affairs are not regarded as revelation; his worldly deeds such as eating, drinking, sleeping, wearing clothes, traveling and getting married are important for us, but they are not binding. The Prophet (pbuh) said:

“I am a human being like you; I forget things like you; remind me if I forget something.” (Bukhari, Salah, 31; Muslim, Masajid, 90)

However, his human aspect is also important and respected.

The Prophet (pbuh) is a guide, counselor and adviser, the one who knows the way and shows the way. In the true sense and at the highest level, it is Allah who guides and gives guidance, but prophets are also important means of guidance.

“And to every people a guide.” (ar-Rad, 13/7)
“The man who believed said further: ‘O my people! Follow me: I will lead you to the Path of Right’.” (Ghafir, 40/38)

Prophets show people the right path and guide them to the way of the Truth by both conveying the revelation they receive from Allah and by setting an example; they explain it with their actions and behaviors. This path, which is given names such as Sabilullah and Sirat al-Mustaqim in the Quran, is a spiritual path that leads to Allah, from the creature to the Creator and from the servant to his Master. It is a path of servitude, worship and ethics. It is a path of salvation as well as a path of perfection and virtue. More importantly, it is the path to the Hereafter, the path of returning to the Truth and attaining it, the path of eternal happiness. It is the prophets and their true successors and authorized representatives who know this path best. Allah Almighty taught this path to them.

The path in question is not a material path that leads from one place to another, nor is it a path followed for worldly affairs. When the Prophet (pbuh) was traveling from Makkah to Madinah during the migration, he needed a guide who knew this path well in order to reach Madinah safely without being caught by the Qurayshi polytheists who were following him. For this reason, he hired Abdullah b. Arqat, who knew the way, as a guide. (Ibn Hisham, as-Sirah, Cairo, 1963, I, 337) He was not a Muslim at that time. It is seen that Muhammad (pbuh), who guided the people of the whole world in the divine, otherworldly and spiritual fields, was guided by an idolater in a material and worldly issue. That is the basis for making the worldly-otherworldly distinction.

Allah Almighty addresses the Messenger of Allah (pbuh), whom He sends revelation, as follows: 

“And consult them in affairs (of moment).” (Aal-i Imran, 3/159),

That is, consult with them in worldly affairs, make use of the opinions and experience of those around you, exchange ideas with them, and make use of their knowledge while making decisions. The Prophet (pbuh) consulted with his Companions in matters of state and society.

Mind (Intellect) and Divine Revelation

Allah Almighty has given man reason and intellect to ensure that he occupies a distinguished and privileged position among His creatures. Man distinguishes good from evil, useful from harmful, beautiful from ugly, right from falsehood. One of the definitions of intellect is: “A faculty that distinguishes good from evil”, and another one is “A characteristic that distinguishes human beings from other living beings and enables them to be in a favorable condition to acquire theoretical knowledge.” There are also those who define intellect as: “The necessary knowledge that exists in the human mind from birth.” (see al-Ghazali, Ihya, Cairo, 1938, I/90)

It has long been customary to ask the following question at this point:

- Why is it necessary to send a prophet and send down a book if Allah Almighty has given man a mind that can distinguish good and truth from evil, harm and falsehood?

- Are people unable to organize their lives in the world with their intellect and live happily and peacefully?

Atheists, deists and human religions such as Brahmanism and Hinduism, which are not based on divine revelation, have argued that intellect is sufficient to live a happy life in the world. Islamic scholars, on the other hand, have tried to prove that intellect, although a very important means of acquiring knowledge, is not sufficient and that it must be supported and complemented by revelation, and to this end they have put forward various proofs. Some of them are as follows in brief:

Even if revelation had not come, intellect could know that what is commanded in religion is good and what is forbidden is bad, but it could not know all of those things. For example, it would know Allah Almighty but it would not know His attributes, deeds and names; everyone would say something different about them according to their intellect, and the truth and reality would not be known. Man would find out the existence of Allah with intellect but he would not know whether to worship Him or not, and if yes, in what way; everyone would come up with a different form of worship according to their own mind, and it would lead to conflicts and confusion. (see F. Razi, al Muhassal, Cairo, 1323. p. 156.) Razi argues that if the sending of prophets had not been made known through revelation, people would not be able to know with intellect that there is a new life after death. They would not be able to comprehend with reason and intellect what would lead to reward and thawabs in the Hereafter and what would lead to punishment and torment.

Intellect is insufficient, especially in issues related to Allah and the hereafter. The intellect must be enlightened by revelation. As Ghazali puts it, intellect is like the foundation, and revelation is like the building built on this foundation. Intellect is the eye, and revelation is the light. Or the intellect is the lamp and revelation is its oil. When Allah Almighty says, “Light upon light.” (Nur, 24/35), referring to the lights of intellect and revelation. The intellect is the shari’ah inside man, and the shari’ah is the intellect outside man. In the Quran (see ar-Rum, 30/30), intellect is called religion. Fitrah is a sound religion. (see Ghazali, Maarijul-Quds, Cairo, 46)

A religion that is not enlightened by intellect drowns in superstition and sticks to fanaticism and superstition. The intellect, on the other hand, that is not supported by revelation, goes astray, goes crazy and rampages, wallows in the swamp of debauchery and immorality, and claims to be a deity. Therefore, it is imperative that rational and intellectual life be supported by revelation. That is why religion is obligatory for every society. Those who will be thrown into Hell will say:

“Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!” (al-Mulk, 67/10)

Both revelation and intellect are guides. In short, the relationship between intellect and revelation is expressed as follows:

a) In matters of worship and the hereafter, which are beyond the intellect and cannot be known by the intellect, revelation provides sound and reliable information and shows the way to eternal happiness.

b) In matters of agriculture, art, trade, commerce, economics, politics, law and ethics, which are known through the intellect, revelation helps, supports and complements the intellect.

c) Revelation recommends and encourages rational and empirical sciences such as arithmetic, geometry, physics, chemistry, logic, astronomy and medicine, which can only be known by intellect. More importantly, it prevents the use of those sciences in ways that will harm humanity.

Those three fields are important in terms of prophethood. In the first field, intellect is subject to revelation. In the second field, intellect is free to a great extent, and in the third field, it is completely free. If this hierarchy is preserved, individuals and society will not be harmed by intellect and the sciences that are its products no matter how free they are.

- Was a prophet sent to every society?

The relationship between revelation and intellect inevitably suggests the need to send prophets to all tribes and societies because if revelation and prophets are very useful and vital for the society, Allah, the Almighty Wise, should not deprive any tribe and society of it, and should not allocate revelation and sending prophets only to Hebrews and Arabs. If a prophet is sent to one tribe and society and not to another, and if there is no significant difference between the moral and religious lives of those two societies, it will not be meaningful and convincing to talk about the benefits of sending prophets. For example, the Jewish people and race are not better than others in terms of ethics and character. Moreover, Jews have been regarded as filthy, manipulative, liars and exploiters all over the world, and have been humiliated, sometimes exiled and have even been exposed to genocide. Antisemitism stems from the character of this tribe. If prophets are supposed to improve a people in terms of decency, good manners, ethics, civilization and humanity, it is not the case with Hebrews. Muslim scholars put forward two different views regarding the issue:

Allah Almighty has sent a Messenger, a Prophet to every society and every people.

Allah Almighty sent a messenger, a prophet to every society and tribe. As a matter of fact, the following is stated in the Quran:

“For We assuredly sent amongst every People an apostle.” (an-Nahl, 16/36)

“And to every people a guide.” (ar-Ra’d, 13/7)

Allah Almighty sent a prophet and a messenger to every tribe and nation, and did not favor one tribe over another; nor did He grant any privilege to any nation. The fact that most of the prophets mentioned in the Quran were of Jewish descent does not mean that other nations and tribes were not sent prophets. Indeed, Allah states that He mentions some prophets in the Quran and does not mention others (see Ghafir, 40/78; an-Nisa, 4/163). The number of prophets mentioned in the Quran is fewer than thirty but scholars say that 24,000 or 124,000 prophets were sent. Sometimes, this number is given as 224,000 thousand. However, those figures are not certain.

As far as we know, prophets and prophecy exist only in the heavenly religions of Judaism, Christianity and Islam. Members of those three religions perceive the qualities, personality, duties, moral and religious status of prophets differently from one another. In other world religions, there is no such concept of prophethood. History and current sociological studies show that many nations and tribes have lived and are living unaware of the institution of prophethood. In that case, it is necessary to interpret the verses stating that a prophet was sent to every tribe and nation as certain tribes and nations. Or it is necessary to understand the word “hadi (guide)” as a wali (saint), a scholar, a savior and a guiding figure who receives inspiration, though not revelation. In that case, the problem will be solved because there are knowledgeable, enlightened, honest, self-sacrificing and faithful guides and role models who are considered as guides and saviors in every nation and tribe. They have always existed. They exist in this age and they will exist in the future. However, according to Islamic belief, they are not prophets. They are the righteous, the pious, the veracious, the sincere, the scholars, the wise, the sages and the saints, who are below prophethood in rank but close to it. A mujaddid, who comes at the beginning of each century and renews religion, is one of them.

The flow of knowledge from Allah to human beings through revelation and inspiration has been continuing uninterruptedly since the first human being. Although this flow in the form of establishing a new religion ended with the death of the Prophet (pbuh), other forms continue. Allah, the Absolute Judge, states the following:

“Nor would We visit with Our Wrath until We had sent an apostle (to give warning).” (see al-Isra, 17/15; al-Qasas, 28/59)

It is inferred from those verses and similar ones that not every people and nation was sent a prophet, and hence they are not held responsible for what can only be known through revelation, but they are held responsible for what is known through reasoning and intellect. Accordingly, Allah treats all nations equally and justly, limiting responsibility and punishment to knowledge.

When we mention prophethood, we must always keep its universal dimension in mind. Allah is the Lord of the realms; He is just; He does not oppress any of His servants; He is merciful and compassionate; He grants and favors everyone; He does not discriminate among people; it is necessary to view the issue of prophethood within this framework.

The necessity of sending a prophet in terms of Allah has been a matter of debate. According to Mutazila, prophets are of great benefit to humanity. Therefore, it is wajib (necessary) for Allah to send a prophet. Having looked at the issue from the perspective of social life and social order, Islamic philosophers also have defended the view that sending a prophet is obligatory. According to Ash’ari kalam scholars, sending a prophet is neither wajib (necessary) nor obligatory; it is only permissible; that is, it is permissible whether Allah sends a prophet or not. Maturidis, on the other hand, see it as a Divine favor.

Muslim philosophers explained revelation and prophethood within the framework of their theories of intellect and holy faculty. Aristotle mentions two kinds of intellect: passive and active. The passive (or animal) intellect is like a blank slate; it is intellect in the state of force. It cannot abstract shapes from matter by itself. The active intellect enables it to abstract forms from matter. The passive intellect is immaterial, exists in relation to the body and is mortal. The active intellect, on the other hand, exists before the body, which actually contains what is reasonable, and continues to exist after the body. The active intellect influences the passive intellect and enables it to acquire knowledge.

According to Farabi, the intellect is the soul in the state of force or a force of the soul. The intellect in the state of action is the activation of the intellect in the state of force, and the obtained intellect is a high-level theoretical intellect open to discovery and inspiration, which has the quality of abstracting forms from matter. Just as the eye sees objects through light so too does the human intellect gain knowledge through the enlightenment of the active intellect. The human being’s entering into a relationship with the active intellect is called ittisal. Some people connect with the active intellect at a high level and in a powerful way. They are prophets, saints and sages. The prophet’s contact with the active intellect is called revelation, and the saints’ contact is called inspiration. Farabi explains the active intellect as Gabriel (Jibril). Farabi calls the ability of prophets to relate to the active intellect at a high level and in a powerful way (holy faculty).

Most of the Islamic philosophers explain revelation and prophethood like that. Some Sufis and kalam scholars were also more or less influenced by those views. Traces of those philosophical views can be found in various works of Ghazali. Ghazali states the following about prophethood:

“Prophethood is a level above the level of humanity. Animals cannot understand the level of humans; similarly, humans cannot understand the level of prophets (revelation). No one knows the nature of prophethood except the prophet.” (Ihya, III/8)

For a human being, having the rank of humanity is a gift from Allah; it is not based on his efforts. For a prophet, the rank of prophethood is also like that. However, prophets become eligible to receive revelation through meditation and suffering. Similarly, human beings become perfect and virtuous people by fulfilling the requirements of humanity.

Man is distinguished from animals by his speaking soul (intellect); similarly, a prophet is distinguished from other human beings by intellect that finds the right path with accuracy and shows it to others (guide). This intellect is above all other human intellects. A prophet is intelligent and prudent.

The behavior of humans is a miracle to animals; similarly, some special words, deeds and attitudes of prophets are miracles to other people.

The Prophet is distinguished from other people with intellect that resembles different minds, and he is distinguished from other people with a soul that resembles heavenly souls. Since he has such an intellect and soul, he is also distinguished from other people in terms of his nature and temperament. A prophet is necessary for the order of the world. A prophet has a mind that is ready to be Allah’s representative, supported by revelation and assisted by spiritual beings.

In prophets, a strong imagination, practical intellect, hads (intuition) and a special soul are important. (see Ghazali, Maarij al-Quds, Cairo, pp. 107-108)

Fakhruddin Razi states the following regarding the issue: The characteristics of the prophets are as follows: a) They have a strong thinking and reasoning power, and they come to conclusions quickly. b) They have a strong imagination; they see angels when they are awake; they hear the word of Allah, and they give information about unknown things. c) Their souls are effective in the realm of substances and things.

Man can be in a perfect (mature) state in terms of knowledge and behavior. Man’s theoretical power (power of thinking) can be so perfect that he can see the form and nature of things clearly and without error. His practical power (behavior) can be so perfect that he can easily do good, beautiful, right and beneficial deeds, and doing such deeds can become a skill in him. Prophets are people with those qualities.

There are three types of people in terms of the situations mentioned above:

1. Some are lacking in correct knowledge and correct behavior. Ordinary people are like that.

2. Some are perfect regarding those issues, but they do not have the ability to perfect others and cannot cure others. Saints are like that.

3. Some are both perfect and capable of treating and removing the deficiency in others. Prophets and Messengers are like that.

People, saints and prophets form various levels among themselves. The highest ones among people are in ittisal and contact with the lowest rank of saints. There is also a kind of contact between the highest level of saints and the lowest level of Prophets. There is also such a relationship and contact between the Messenger and the angel. Some knowledge, a truth and a secret that a lower-level person cannot access can be accessed by a higher-level person. The behavior of a person at a higher level may be more correct and more accurate than that of a person at a lower level.

The duty of the prophets is to invite the people to the Truth and to warn them not to be preoccupied with what is other than the Truth and that will prevent the attainment of this goal. Their aim is to guide people to the Hereafter, not to the world. (see F. Razi, al-Matalibul-Aliyya, VIII/104, 115, Beirut, 1987; F. Razi, al-Mabahithul-Mashriqiyya, II/555, Beirut, 1990)

Generally, the approach of the great kalam scholars and Muslim philosophers to the issue of prophethood is rational, psychological and theoretical; there is a practical aspect of the issue, but it is also rationally based.

The famous Indian scholar Shah Waliyyullah al-Dihlawi (d. 1176-1762) addresses the issue from the perspective of religion, society and history. He first mentions a class of people whom he calls mufhamun (those who have been told, those who have understood the truths and knowledge revealed to them by God). According to him, they constitute the highest stratum of society, which is composed of various strata. They have good manners, think righteously, and wish for good. In this respect, they are very close to angels. They sincerely want to establish a good, just, honest and safe order in social life. They are granted knowledge and good behavior from the angelic realm. Their temperament is moderate; they are proper in terms of temperament and body, manners and appearance. They establish the balance of spirit-body, universal-particular. They are wise, intelligent and insightful; they are definitely not dull, stupid or cunning, and they do not deviate from established and correct traditions. Their worshipping life is good and their behavior toward people is honest. Their primary goal is to protect the common good and social order. They do not want anyone to be tortured unless there is a general good and a just cause; they do not hurt or offend anyone. They are particularly inclined toward the realm of the unseen (ghayb), and always turn toward it. It is evident from all of their deeds. The doors of that realm (qurb, sakinah, being close to Allah and in a state of contentment).

Their types are as follows:

a) Mature (Perfect) People, b) Judges, c) Caliphs, d) Those who have received the confirmation of Ruhul-Quds (Holy Spirit), e) Guides-Purifiers, f) Imams, g) Warners, h) Prophets.

Mature people receive the knowledge of how to correct the soul through worship from Allah.

The judges receive the knowledge of virtuous morality and the governance of the family and society from Allah.

The caliphs receive the knowledge of universal politics that ensures the realization of justice in society and the prevention of injustice from Allah. They have various kinds of karamahs, such as contact with the angelic realm, being instructed by it, being exposed to it and seeing it; and they are called “those who are supported by Ruhul-Quds”. Those among them who are beneficial to people with their talks and advice, whose tongue and heart are enlightened, and whose light and peace of mind spread to their relatives and those around them, leading them to the state of perfection, and those who earnestly wish them to be on the right path are called “Hadi-Muzakki” (Guides and purifiers of evil). The one who is more knowledgeable about the rules and interests of the religion and is willing to rebuild what has been destroyed is called an Imam.

The one who is inspired in his heart to inform people of the disasters that are destined to happen in the world, or who senses that Allah has cursed a community and informs them of it, or who abstracts himself from his soul from time to time and understands the plan that will take place in the grave and Day of Judgment and informs people of it is called a mundhir/warner.

Prophets are also among mufhamun. They were sent to bring people out of darkness into the light. Obedience to Prophets is fard and those who oppose them are cursed. The greatest Prophet is Muhammad (pbuh) and the best ummah is his ummah. His being sent and brought into existence includes “another sending and bringing into existence.” The first ba’th (sending):

“It is He Who has sent amongst the Unlettered an apostle from among themselves...” (al-Jumu’a, 62/2),

That is to say, Allah first sent Muhammad (pbuh) as a prophet. Second sending:

“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong…” (Aal-i Imran, 3/110),

That is to say, Allah Almighty first sent Muhammad (pbuh) as a prophet, and then He sent to his Ummah a special class of people, a special class of scholars and perfect people, who have always commanded what is good and forbidden what is bad within the framework of Islam. And He is still sending them and will send them until the Day of Judgment. That is the universal messengership and prophethood.

According to the Dihlawi, people have many rights and duties. They cannot learn them fully without the mediation of a prophet. The weak abilities of some people are strengthened by prophets; the evils that cannot be eliminated without sanctions are eliminated by prophets. That is why divine grace and favor deemed it necessary to send the intelligent/clean one of a community as a prophet to them. Imagine a master whose servants/slaves are sick and he orders one of his close men to give them medicine whether they want it or not; he forces them to take it. He is right, but it is better to first tell them that they are sick and convince them that it will be beneficial for them to take medicine. And if he does wonders to prove that he is a credible and trustworthy person, he will be convincing. In that case, the patients will take it consciously and endure the pain. That is the example of the Prophet and his miracles.

The prophets’ showing miracles and the acceptance of their prayers are aspects that support the prophet externally and are necessary for prophethood.

The fact that prophets are sinless (innocent) and free from evil and vile desires increases the possibility of success.

Prophets address people in a language they can understand; they take the level of understanding and comprehension inherent in every human being as a basis for the message, and they invite people to observe the manifestations of Allah and contemplate His blessings. They do not deal with sciences such as astronomy, meteorology, botany and zoology, but they ask their addressees to look at the heavenly bodies and the creation of plants and animals and to think about the grace, wisdom and blessings of the Almighty Creator and to draw moral lessons from the parable. (Dihlawi, al-Hujjatul-Baligha, Cairo, 1966, pp. 176-81)

It is seen that the people whom Dihlawi calls mufhamun are perfect people, judges, caliphs, those who are supported by the holy spirit, guides-spirituals, imams, warners and prophets. In other words, according to him, intelligent, honest, virtuous, self-sacrificing people who are eager to serve the society work with the power and knowledge they receive from Allah to improve the society, to ensure adherence to ethics, and to worship and serve Allah. They strive to establish a political, administrative, economic and social order based on rights and law, justice and equity.

The Prophet Muhammad’s (pbuh) invitation and preaching is general and universal; it encompasses many small-scale acts of invitation and preaching. The acts of invitation and preaching of statesmen and politicians, men of science and thought, wise men, artists, poets, literary men, writers, and guardians are all parts of that universal invitation and preaching, and are forms that emerge according to the needs of different places and times, provided that they are wise, intelligent, knowledgeable, honest, and faithful. That is the meaning of Muhammad’s (pbuh) being a mercy to the worlds (al-Anbiya, 21/107,) being sent to everyone (Saba, 24/28) and being the last prophet (al-Ahzab, 33/40).

Individual, local, social, political, ethical, moral, religious, official or unofficial movements of revival and reform, invitation and preaching in Islam are movements of renewal and reorganization (tajdid-islah), rejuvenation, recovery, self-criticism, regrouping, dynamism and gaining new momentum. However, not all of them are of the same level and realistic. There are also destructive ones with reactionary nature.

After the last Prophet Muhammad (pbuh), some false and fake prophets (impostors) emerged; there are also movements that claim to adhere to his religion, the Shari’ah and the Quran, but come up with interpretations that are incompatible with the spirit and essence of the Quran and the hadiths; they even damage and distort that spirit and essence, such as Batinis, Qarmatians, Yazidis and Druze. There are also many other movements that take the Quran as their basis and ignore the Prophet’s (pbuh) words, actions, attitudes and practices (Hadith and Sunnah), or do not value them much, or use them in a limited way...

First of all, we should state that there is no difference between the sayings and statements of Muhammad (pbuh) concerning the essence of religion, such as creed, worship, ethics and the hereafter, and the Quranic decrees and statements on the same issues in terms of their binding force as long as the hadiths reach us through tawatur or sound narration. The Quran is a recited revelation while sound hadiths are unrecited revelation. If the Prophet (pbuh) said something about the hereafter, it is considered to have come through revelation, since this information could not be reached by reasoning. The same holds true related to Allah, His attributes, deeds and names. Therefore, sound and documented hadiths are regarded as evidence like the Quranic verses. That is the view of Ahl al-Sunnah. Allah says:

“So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.” (al-Hashr, 59/7)

“Say: Obey Allah and His Messenger.” (Aal-i Imran, 3/32, 132; al-Anfal, 8/1, 20, 46; an-Nur, 24/54, 56; al-Mujadala, 58/12, at-Taghabun, 64/12)

“If ye differ in anything among yourselves, refer it to Allah and His Messenger.” (an-Nisa, 4/59)

“But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.” (an-Nisa, 4:65)

“Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct).” (al-Ahzab, 33/21)

The form and limit of accepting hadiths: So, hadiths are regarded as evidence like the Quran; and it is the Quran that says that hadiths are evidence. It is obligatory to accept the Quran as evidence; and to say opposite is contradictory.

Those explanations show that everybody is obliged to follow the revelation and the religion brought by the Prophet through it. If one has the ability (authority) to infer the necessary knowledge from the Quran and the Sunnah, i.e., if he is a mujtahid, he can act upon what he understands. However, if he is not a mujtahid, he must follow a true madhhab.

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