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Monotheism of the Prophet's Ancestors

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The monotheism of the Prophet's ancestors refers to the belief in the monotheistic faith of the father and forefathers of Prophet Muhammad (s). Shia scholars and some Sunni scholars hold that all of the Prophet's ancestors were monotheists. According to those who believe in the faith of the Prophet's ancestors, numerous Quranic verses and hadiths indicate that the Prophet (s) was born from the loins of non-polytheistic fathers, which is why they do not consider Azar, who was a polytheist, to be the father of Prophet Abraham (a). In contrast, some Sunni scholars believe that there were polytheists among the Prophet's fathers as well.

Significance

The question of whether the Prophet's ancestors were monotheists or polytheists is one of the disputed issues among Islamic sects.[1] Numerous books and articles have been written in this regard, and sections of various books are devoted to this discussion.[2] Jalal al-Din al-Suyuti (d. 911/1505) authored works on this issue.[3]

Were All of the Prophet’s Ancestors Monotheists?

Al-Shaykh al-Saduq (d. 381/991) states: "Our belief is that the Prophet's ancestors, from Adam (a) to 'Abd Allah, were all Muslims (in the general sense, meaning submissive to God)."[4] According to al-Shaykh al-Mufid (d. 413/1022), all people of truth (that is, Shias) unanimously agree that the Prophet's fathers, up to Adam (a), were monotheists and steadfast in faith in God.[5] Al-Alusi (d. 1270/1854), a Sunni exegete, rejects the assumption that this belief is exclusive to the Shia, arguing that Fakhr al-Razi, who attributed this view solely to the Shiites, did not conduct sufficient research.[6]

Nasir al-Din al-Tusi (d. 672/1274) and al-'Allama al-Hilli (d. 726/1325), Shia theologians, maintain in Tajrid al-i'tiqad and its commentary that the fathers of prophets must be free from any baseness.[7] Likewise, 'Ala al-Din al-Qushji (d. 879/1474), an Ash'arite theologian, states in his commentary on Tajrid al-i'tiqad that the ancestors of prophets must not be tainted by polytheism.[8]

Arguments for the Monotheistic Faith of the Prophet's Ancestors

Quranic Verses Indicating the Faith of the Prophet's Ancestors

  • Abraham's supplication in Quran 2:128: Abraham prayed that his descendants be Muslims, and Quran 43:28 declares this supplication answered. All the Prophet's fathers were from Abraham's lineage, and the Prophet (s) himself considered himself an instance of this verse.[12]

Hadiths Indicating the Faith of the Prophet’s Ancestors

The author of the article "The Faith of the Prophet's Ancestors" categorizes the hadiths on this subject into five groups:

  • Hadiths that explicitly indicate the faith of some of the Prophet's ancestors.
  • Hadiths stating that the Prophet (s) resided in pure loins and wombs.
  • Hadiths stating that the Prophet (s) was placed in the best group and family.
  • Hadiths that regard the Prophet (s) as always being in the loins of prophets.
  • Hadiths that explicitly state the loin from which the Prophet (s) was born is forbidden from the fire of Hell.[13] For example, according to a hadith cited in al-Kafi, Hell is forbidden from the back, belly, and lap that bore and raised the Prophet (s).[14]

Additionally, in al-Amali of al-Shaykh al-Tusi, the Prophet (s) is quoted as saying: "My seed, from the loin of Adam (a) to my grandfather, was always in pure loins and wombs, and the impurity of the Jahiliyya [Era of Ignorance] never tainted me."[15] Such hadiths are also cited in Sunni sources.[16]

Acceptance of the Prophets’ Calls Depending on the Monotheistic Faith of Their Ancestors

According to Abu al-Futuh al-Razi, a Shia exegete, from a rational perspective, the ancestors of all prophets were monotheists. This is because prophets must be free from anything that would cause people to detest them and their mission; otherwise, such factors would lead people to reject their call.[17] In response to the prophets' calls, people might say, "Your fathers were also polytheists."[18] Moreover, God has declared polytheists impure (najis); thus, rationally, one sent to purify the impure cannot himself be born of impurity.[19]

Doubts Regarding the Faith of the Prophet's Ancestors by Citing the Story of Azar and Hadiths

Fakhr al-Razi (d. 606/1209), an Ash'arite theologian, does not accept that all the Prophet's ancestors were monotheists and regards the belief in their universal monotheism as a Shia doctrine.[20] Ibn Taymiyya (d. 728/1328), the Salafi leader, also declares in Majmu' al-fatawa that the father of the Prophet of Islam was an unbeliever.[21] Rashid Rida (d. 1935 CE) likewise holds that believing in the purity of the prophets' fathers contradicts the apparent meaning of the Quran and authentic hadiths.[22] Relying on hadiths whose purport is that the Prophet's father was an unbeliever destined for Hell, Rashid Rida states that the fathers of prophets may have been polytheists.[23] Opponents of the faith of the Prophet's ancestors further argue that since Azar, the father of Prophet Abraham (a), was an idolater, it follows that not all the Prophet's ancestors were monotheists.[24]

In contrast, those who believe in the faith of the prophets' fathers consider Azar not the father of Abraham (a), but rather his guardian or uncle.[25] According to 'Allama Tabataba'i (d. 1981), the author of Tafsir al-mizan, Abraham's father was someone other than Azar. He supports this view through two arguments:

  • Abraham (a), in his old age, sought forgiveness for his father,[26] whereas he had previously disassociated himself from Azar.[27]
  • In the relevant verses, instead of the term "ab" (father), the expression "walid" is used, which can imply a broader meaning, such as guardian.[28]

Notes

  1. ↑ Madanī Bajistānī, Īmān-i Ajdād-i Rasūl-i Khudā, p. 162.
  2. ↑ Madanī Bajistānī, Īmān-i Ajdād-i Rasūl-i Khudā, p. 188.
  3. ↑ Madanī Bajistānī, Īmān-i Ajdād-i Rasūl-i Khudā, p. 166.
  4. ↑ Shaykh Ṣadūq, Al-Iʿtiqādāt, p. 110.
  5. ↑ Shaykh Mufīd, Taṣḥīḥ al-Iʿtiqādāt al-Imāmiyya, p. 139.
  6. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 4, p. 184.
  7. ↑ Ḥillī, Kashf al-murād fī sharḥ Tajrīd al-iʿtiqād, p. 472.
  8. ↑ Qūshchī, Sharḥ Tajrīd al-ʿAqāʾid, p. 352.
  9. ↑ Fakhr Rāzī, Mafātīḥ al-Ghayb, vol. 24, p. 537.
  10. ↑ Shaykh Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, vol. 8, p. 68.
  11. ↑ Ṭabrisī, Majmaʿ al-Bayān fī tafsīr al-Qurʾān, vol. 7, p. 356.
  12. ↑ Madanī Bajistānī, Īmān-i Ajdād-i Rasūl-i Khudā, p. 170-171.
  13. ↑ Madanī Bajistānī, Īmān-i Ajdād-i Rasūl-i Khudā, p. 175-176.
  14. ↑ Kulaynī, al-Kāfī, vol. 1, p. 446, Hadith 21.
  15. ↑ Shaykh Ṭūsī, al-Amālī, p. 500, Hadith 1095.
  16. ↑ Ṭabarānī, al-Muʿjam al-Kabīr, vol. 11, p. 362; Ḥalabī al-Shāfiʿī, al-Sīra al-Ḥalabiyya, vol. 1, p. 44; Haythamī, Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, vol. 7, p. 86.
  17. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-Jinān, vol. 7, p. 340.
  18. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-Jinān, vol. 7, p. 340.
  19. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-Jinān, vol. 7, p. 340.
  20. ↑ Fakhr Rāzī, Mafātīḥ al-Ghayb, vol. 13, p. 31-34.
  21. ↑ Ibn Taymiyya, Majmūʿ al-fatāwā, vol. 1, p. 144.
  22. ↑ Rashīd Riḍā, Tafsīr al-Manār, vol. 7, p. 451-454.
  23. ↑ Rashīd Riḍā, Tafsīr al-Manār, vol. 7, p. 451.
  24. ↑ Rashīd Riḍā, Tafsīr al-Manār, vol. 7, p. 449.
  25. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 7, p. 164-165.
  26. ↑ Quran 14: 41.
  27. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 7, p. 164-165.
  28. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 7, p. 164-165.

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