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. ----- 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. ------ 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. URL: https://www.newageislam.com/islamic-personalities/imam-raza-maasum-anil-khata-ijtihad-evidence-prophets-/d/132935 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism