Hashemi Khorasani, Mansoor, Return to Islam, p31

[p85]: ﴿يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ﴾ (Al-Baqarah/ 9); “They want to deceive God and those who believe in, while they deceive no one other than themselves and they do not know”[p190]: ﴿يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ﴾ (Al-Baqarah/ 9); “They deceive God and those who believe in, while they do not deceive anyone but themselves and they do not understand”[p95]: ﴿صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ﴾ (Al-Baqarah/ 18); “They are deaf and dumb and blind, therefore they will not return!”[p238]: ﴿يَا أَيُّهَا النَّاسُ﴾ (Al-Baqarah/ 21); “O’ you the people”[p101]: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ﴾ (Al-Baqarah/ 26); “God is not ashamed to bring a mosquito or beyond, as an example. But those who have faith know that this is the truth from their Lord and those who are unbelievers will say, what was God’s intention from this example?! He will guide many and misguide many with that, and He will not misguide any unless the sinners.”[p307]: ﴿هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ (Al-Baqarah/ 29); “He is the one who have created for you whatever is on the earth and then He processed the heaven and made it seven heavens and He is the one who knows everything”[p127]: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ﴾ (Al-Baqarah/ 30); “I set a Caliph on the earth”[p137]: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ﴾ (Al-Baqarah/ 30); “Indeed I set a successor on the earth”[p312]: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ﴾ (Al-Baqarah/ 30); “Indeed I will always set a Caliph on the earth”[p225]: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا﴾ (Al-Baqarah/ 34); “And when we said to the angels to prostrate to Adam, therefore they prostrated to him”[p299]: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ﴾ (Al-Baqarah/ 34); “And when we told angels to prostrate to Adam, therefore they prostrated all, except Satan who refused to do that and acted arrogantly and he was among unbelievers”[p184]: ﴿فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ (Al-Baqarah/ 38); “Therefore, whenever a guide came to you from Me, everyone who follows My guide, neither will have any fear, nor will be sad”[p342]: ﴿وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ﴾ (Al-Baqarah/ 42); “Do not cover the truth with wrong, nor conceal the truth while you know.”[p320]: ﴿وَارْكَعُوا مَعَ الرَّاكِعِينَ﴾ (Al-Baqarah/ 43); “And bow with the all other bowers”[p323]: ﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ﴾ (Al-Baqarah/ 43); “And perform prayer and pay Zakat”[p194]: ﴿وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ﴾ (Al-Baqarah/ 45); “And it is indeed hard unless for the humbles”[p42]: ﴿وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ﴾ (Al-Baqarah/ 78); “And some of them are illiterate people who regard religion nothing but dreams and do nothing but conjecture!”[p169]: ﴿فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ﴾ (Al-Baqarah/ 79); “So Woe to those who write the book with their own hands, then say that this is from God, in order to gain through it, a low price, so Woe to them of what their hands wrote and of what they gain.”[p125]: ﴿أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾ (Al-Baqarah/ 85); “Do you believe in some part of holy book and disbelieve in other part of it?! What is the punishment for one who does such a thing, other than abjection in the worldly life and that in the resurrection day will be returned to the severest punishment and God is not unaware of what you do!”[p197]: ﴿أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ﴾ (Al-Baqarah/ 85); “Do you believe in some part of holy book and disbelieve in other part of it?! Therefore the punishment for anyone of you who does that, is nothing but abjection in worldly life and to be returned to the severest punishment in resurrection day?!”[p81]: ﴿أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ﴾ (Al-Baqarah/ 87); “Whenever a messenger brought you something which your souls do not approve, you were arrogant, so you denied some of them and killed others?!”[p64]: ﴿فَقَلِيلًا مَا يُؤْمِنُونَ﴾ (Al-Baqarah/ 88); “And they are too few who believe.”[p83]: ﴿وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ﴾ (Al-Baqarah/ 89); “And they used to seek triumph over people who became infidel, but when they received what they have known before, they denied him; therefore may God curse the unbelievers!”[p316]: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ﴾ (Al-Baqarah/ 98); “So any person who is the enemy of God and His angels and the prophets and Gabriel and Michael, God is the enemy of infidels!”[p289]: ﴿وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ﴾ (Al-Baqarah/ 102); “And they are not harmful toward anyone, except through God’s permission”

Show more Quranic verses

Geometry of Justice: A Narration of a Dialogue with Allamah Mansoor Hashemi Khorasani

Geometry of Justice; a narration of a dialogue with Mansoor Hashemi Khorasani

Show more items

A review of Return to Islam by Mansoor Hashemi Khorasani

A review of the book Return to Islam by Mansoor Hashemi Khorasani

Author: Sayyed Mohammad Sadeq Javadian

The book Return to Islam by Mansoor Hashemi Khorasani is a groundbreaking and insightful work in the field of Islamic studies that addresses fundamental issues in Muslims’ beliefs and actions and presents a new approach to better understanding Islam and establishing it in society. Written in a scholarly and reasoned style, the book critiques common ...

Who does not read the book Return to Islam or reads it, but does not benefit from it?

Author: Reza Ghafurian

In the name of Allah the Compassionate the Merciful Whether we want it or not, today the book “Return to Islam”, written by Allamah Mansoor Hashemi Khorasani, and the ideology of return to pure and complete Islam have become a scholarly and cultural reality in the world of Islam. The reality that although is only taken seriously and followed ...

Return to Islam: Preliminaries 31

[Muslim Salafists]

Unfortunately, this approach, although many Muslim scholars in the early Islamic centuries did not agree with it[1], continued to survive and was passed down to the later Islamic generations under the support of Abbasid rule from the time of al-Mutawakkil (d. 247 AH) and also through the propaganda of a group of Hanbalis who considered themselves followers of the predecessors, until today it has reached a group known as “Salafiyyah.” These people, who consider themselves the heirs of “Ahl al-Hadith,” have inherited anti-rationalism from leaders such as ibn Taymiyyah (d. 728 AH), and with the guidance of figures such as ibn Abd al-Wahhab (d. 1206 AH), they have intensified it in two aspects: on the one hand, they not only do not consider the intellect to be proof in understanding practical narrations related to religious rulings, but they have also stopped using it in understanding theoretical narrations related to religious beliefs, coming to believe that religious beliefs do not need rational evidence and can be based on conjectural narrations; because, according to their supposition, conjectural narrations, whenever considered authentic by their self-made criteria, lead to certainty! Whereas this is contrary to the view of most scholars, and figures such as al-Shafi‘i (d. 204 AH) and the majority of the people of jurisprudence and reflection have emphasized that nothing leads to certainty except what is definitively issued by Allah without any dispute[2]. Rather, individuals such as al-Nawawi (d. 676 AH) have correctly asserted that such a belief is nothing but obstinacy against the perceptible[3]. On the other hand, they not only have not considered the conformity of narrations with the intellect to be necessary, but they have also not deemed their conformity with the Quran—which is the most authentic religious text and in accordance with the intellect—to be essential, so that in this way, no connection remains with the intellect, the intellectual, or the reasonable, and the way is paved for the spread of their superstitious and polytheistic beliefs.

↑[1] . As Abu Bakr al-Jassas (d. 370 AH) has said: “Among the reasons for rejecting ahad reports is their contradiction with the necessities of the rulings of the intellect; because the intellect serves as proof for Allah Almighty, and it is not permissible to alter what it indicates or necessitates. Any report that a rational proof contradicts with it is invalid and unacceptable, and the rational proof remains in force and valid, unless the report is susceptible to an interpretation that the rulings of the intellect do not contradict with it, in which case it is interpreted accordingly.” (Al-Fusul Fi al-Usul by al-Jassas, vol. 3, p. 121) Abd al-Qahir al-Baghdadi (d. 429 AH) has said regarding the principles that the Sunnis have agreed upon: “As for ahad reports, when their chains of narrators are authentic and their texts are not impossible according to the intellect, it is obligatory to act upon them without knowledge.” (Al-Farq Bayn al-Firaq by Abd al-Qahir al-Baghdadi, p. 312) Al-Mawardi (d. 450 AH) has said regarding ahad reports: “If their acceptability is established, acting upon what they contain is obligatory as long as the intellect does not prohibit it.” (Al-Hawi al-Kabir by al-Mawardi, vol. 16, p. 87) Al-Khatib Al-Baghdadi (d. 463 AH) has said: “When a reliable and trustworthy narrator narrates a report with a connected chain of narrators, it can be refuted for several reasons, one of which is that it contradicts rational necessities; thus, its falsity becomes known, since Sharia only affirms what the intellect allows. As for what contradicts the intellect, it is not affirmed.” (Al-Faqih Wa al-Mutifaqqih by al-Khatib al-Baghdadi, vol. 1, p. 354) He has also said: “A wahid report is not accepted if it contradicts a ruling of the intellect.” (Al-Kifayah Fi Ilm al-Riwayah by al-Khatib al-Baghdadi, p. 432) Abu Hamid al-Ghazali (d. 505 AH) has said: “Whatever the intellect indicates in favor of a particular side, there is no room for contradiction in it; because rational reasons cannot be abrogated or self-contradicted. Therefore, if there is textual evidence that goes against the intellect, either it is not mutawatir, so it is known to be unauthentic, or it is mutawatir, in which case it must be interpreted in a way that does not contradict the intellect. It is impossible for a mutawatir text to contradict rational reasons without the possibility of error or interpretation; because rational reasons do not admit of abrogation and falsity.” (Al-Mustasfa by al-Ghazali, p. 252) Abu al-Khattab al-Kalwadhani (d. 510 AH) has said regarding what is used to refute a report: “Among them is that it contradicts what the intellect requires. Whenever a report comes in this manner and we cannot interpret it except through a far-fetched and strained interpretation, it is not permissible for us to judge that the Prophet ﷺ said it; because if strained interpretation were permissible alongside contradiction, then contradiction in speech would be invalidated. Unless we say that the Prophet ﷺ narrated it from a people in a manner of repudiation and denial against them, and he mentioned something additional that was hidden from the narrator, which would take the report out of the realm of contradiction. Only those reports that reason does not find contradictory are accepted.” (Al-Tamhid Fi Usul al-Fiqh by al-Kalwadhani, vol. 3, p. 147) Abu al-Wafa’ ibn Aqil (d. 513 AH) has said: “The evidence of the intellect specifies the evidence of the Book and the reports.” (Al-Wadih Fi Usul al-Fiqh by Abu al-Wafa’ ibn Aqil, vol. 3, p. 393) Al-Samarqandi (d. 539 AH) has said regarding the conditions of a wahid report: “Among them is that it should align with rational evidence; thus, if it contradicts (the intellect), it is not accepted, such as the reports that have been transmitted regarding tashbih (comparing Allah to created beings) and similar matters; because the intellect is one of the proofs of Allah Almighty, and He is Wise and All-Knowing; therefore, it is not permissible for His proofs to contradict each other. And auditory evidence may involve metaphor, implication, and allusion, and the like; thus, it is obligatory to interpret the reports in accordance with the intellect.” (Mizan al-Usul Fi Nata’ij al-Uqul by al-Samarkandi, vol. 1, p. 433)

↑[2] . See al-Tamhid by ibn Abd al-Barr, vol. 1, p. 7.

↑[3] . See Sharh Sahih Muslim by al-Nawawi, vol. 1, p. 132.

Log In

Log In

Subscribe to Newsletter