How much vigilance is needed in the life?

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vigilance.2
Imam As-Sadiq (a.s.) said:
“صَلاحُ حالِ التَّعايُشِ و التَّعاشُرِ مِلء مِكْيال ثُلْثَاهُ فِطْنَةٌ وَ ثُلْثَهُ تَغافُلٌ”

Translation
Improving the situation of life and association is possible through using a measure, two thirds of which is vigilance and one third of which is negligence. 1

Brief Description
No work project can be started without proper study, planning and vigilance, and yet a project cannot be completed in a timely manner without some bold decisions based on intuition, experience or outright risk-taking.
In other words, if we dive into endeavors without careful investigation, feasibility studies and work plans, we will not succeed. However, this should not mean that we get bogged down for months and years in trying to tie up all loose ends and going into unnecessary details to cover all possible uncertainties. In most cases, time is of essence for a successful outcome.
Hence the need to balance the vigilance for most part (two-third) with some non-vigilance or expediency (for the remaining one third).[divider]

1. From the book Tuhaful Uqul, page 267; Bihar Al-Anwar Vol 75, page 241

Which one is beneficial?

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Which one is beneficial? Filling your brain with knowledge or thinking about your knowledge?

thinking.1

Imam Ali (a.s) said:
“أَلا لا خَيْرَ فى عِلم لَيْسَ فيهِ تَفَهُّمٌ، ألا لا خَيْرَ فى قرائة لَيْسَ فيها تَدَبُّرٌ، ألا لاَ خَيْرَ فى عِبادَة لَيْسَ فيها تَفَكُّرٌ”

Translation
Be aware! Knowledge without thinking has no profit! 1
Be aware! Recitation of the Qur’an without reflection is of little use!
Be aware! Worship lacking reflection has no effect!

Brief Description
Filling the brain with scientific formulas, logical rules and philosophical principles and other knowledge has little effect if it is not based on proper reflection, a clear world-view and familiarity with fundamentals of man’s life.
Reciting holy verses of the Holy Qur’an has little effect when it is not accompanied by reflection and thinking about them. Similarly, other forms of worship devoid of the light of thinking and wisdom are like a spiritless body and unable to impart their high educational value. [divider]1. Al-Kafi, Volume One, Page 36 and Tuhaful Uqul, Maani Al-Akhbar, page 226; Bihar Al-Anwar Volume 2, page 48-49, Aalamu Addeen, page 100, Mishkat Al-Anwar 137-138, Muniat Almureed 162.

Which verse in the Holy Quran is a confirmation of tawassul?

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The Issue of Tawassul in Du’a

The practice of tawassul from other than Allah (swt), and in other words, seeking aid and help from other than Allah (swt), such as the prophets and His apostles, which has been common amongst Muslims in all ages, in no way means that one believes they are partners with Allah (swt) in His actions. What is truly meant is that Allah (swt) grants our needs through and by virtue of them. In reality what the person practicing tawassul is doing is that he is actually calling Allah (swt) and asking Him, while asking those near Him (who are to be the intercessors) to ask Allah (swt) that their requests be granted.
To answer this question we must first shed some light on the literal and technical meaning of tawassul. Literally tawassul means anything to which a person resorts to attain his objective on his own accord and desire.[1] And some have said that tawassul means “interceding” on the Day of Judgment.[2]
Tawassul in its technical sense means turning to prophets, imams and the pious servants of God for help.
Belief in tawassul originates in the Holy Quran and prophetic tradition. The Holy Quran says, “O you who believe! Fear Allah and seek means of nearness to Him and strive hard in His way that you may be successful”.[3]
There are different examples of implorations and invocations some of which are mentioned as under:
1. Josef’s brothers requested their father (Jacob) to seek divine forgiveness for them and their father fulfilled their request: They said: O our father! ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.[4]
As you see, Jacob did not turn down his request nor did he tell them as to why they did not pray to God directly; rather he approved their invocation and promised to ask God to forgive them.
2. Tawassul to the Prophet (pbuh): And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.[5]
This verse denotes that in order for a person to be forgiven, he should find an honored mediator so that God may forgive him for his sake.
3. Uthman bin Hanif says: A blind person came over to the Prophet (pbuh) and said, “Pray to God to cure my illness.”
The Holy Prophet said, “If you wait, it would be better. And if you want me to ask God to cure you, then I will do so.”
“Ask God to cure me,” said the man.
The Holy Prophet (pbuh) ordered him to make wudhu and pray to God to recite the following dua (supplication):
«اللهم إنی أسألک و أتوجّه الیک بنبیّک محمّد، نبّی الرحمة، یا محمّد انّنی توجّهت بک

إلی ربّی فی حاجتی لیقضیها لی، اللهم شفعه»
“O’ Allah, I ask you for the sake of Your Messenger, the Messenger of mercy and forgiveness, oh Mohammad I am turning to you in the presence of God to fulfill my wish and O’ God, make Mohammad my intercessor.”[6]
The above hadith implies the permissibility of seeking tawassul because the Messenger of Allah (pbuh) not only did not forbid him from seeking tawassul but he also showed him the right way of doing so. In fact, he taught him how to seek the Prophet’s mediation between himself and God. This is the meaning of seeking tawassul to God’s pious servants.

4. Anas bin Malik says: A man went to the Messenger of Allah and said, “O’ Messenger of Allah, our cattle are dying on account of drought. Pray to God to send down rain.” The Holy Prophet (pbuh) prayed and it rained for a whole week until a man came over to the Prophet (pbuh) and said, “O Messenger of Allah, the houses have been destroyed and the ways have been cut off and …” The Prophet said, “O Lord, send down Your blessing (rain) on mountains, hills, into the valleys, rivers and places where trees grow.” Thereafter, it stopped raining in the city of Medina but it continued to rain in the outskirts.[7]
5. It has been narrated that when Adam committed an error, he appealed to Almighty God by saying: “O’ Lord, forgive me for Mohammad’s sake.”
God said, “O Adam, how did you know Muhammad while I have not created him as of now?”
Adam said, “When you created me, I looked at Arsh (empyrean) on which it was written, “La ilaha illallah Muhammadun rasulullah.” When I saw his name close to Your name, I came to know that he is the most beloved of all the creatures to You.”
God said, “Since you sought Muhammad as a mediator, I forgive you.”[8]
6. It has been mentioned in another tradition which Suyuti has narrated from the Holy Prophet (pbuh) through Ibn Abbas: Ibn Abbas says: “I asked the Messenger of God about the words which Adam (a.s.) received from his Lord and which caused Adam to be forgiven. The Prophet (pbuh) said: Adam asked the Lord to accept his repentance for the sake of Muhammad, Ali, Fatima, Hasan and Hussein, and God accepted his repentance.”[9]
7. Abu Hurairah narrates from the Holy Prophet (pbuh) as such: “…O’ Adam, these (the Ahlulbayt) are My chosen people… whenever you have a wish, turn to them and seek them as means. The Holy Prophet said: “We (the Ahlulbayt) are the ark of salvation. Whoever goes on board the ark, he is saved and whoever stays out will drown and perish. Therefore, whoever has a wish should seek our mediation.[10]

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[1] – Raghib Isfahani, Mufradat Raghib, pg. 560; Tafsir Kabir, Fakhr Razi, 4/349, Al-Nehayah fi Gharib Al-Hadith, Ibn Athir, 5/185.
[2] – Al-Nehayah fi Gharib Al-Hadith, Ibn Athir, 5/185.
[3] – Al-Maidah: 35
[4] – Yusuf, 97 and 98
قَالُواْ یَأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا کُنَّا خَاطِِینَ(97)قَالَ سَوْفَ أَسْتَغْفِرُ لَکُمْ رَبىّ‏ِ إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ.
[5] – al-Nisa: 64
وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُکَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحیماً.
[6] – Al-Jame’ al-Sahih, Tirmizi, 5/35783569
[7] – Sahih Bukhari, Muhammad bin Ismail bin Bukhari, vol.1, pg.344-346. The original text of the hadith is as under:
جاء رجل إلی رسول الله فقال: یا رسول الله، هلکت المواشی و تقطّعت السبل، فادع الله، فدعا الله، فمطرنا من الجمعة إلی الجمعة، فجاأ رجل إلی النبی فقال: یا رسول الله، تهدّمت البیوت، و تقطّعت السبل و هلکت المواشی. فقال رسول الله: «اللهم علی ظهور الجبال و الاکام و بطون الأودیة و منابت الشجر». فانجابت عن المدینة انجیاب الثوب.
[8] – Hakim Al-Mustadrak ‘Alaa al-Sahihayn 3/517, hadith No.4286; Bayhaqi, Dalael Al-Nobuwah, 5/489; Vafa-ul Vafa, vol.4, 1371; Suyuti, Durr al-Manthur, 1/59. The Arabic version of the narration is as below:
و نقل أنّ آدم لما اقترف الخطئیة قال: یا ربّی، أسألک بحق محمد لما غفرت لی، فقال، یا آدم، کیف عرفته؟ قال: لأنک لما خلقتنی نظرت إلی العرش فوجدت مکتوباً فیه: لا اله الا الله، محمد رسول الله؛ فرأیت اسمه مقروناً مع اسمک، فعرفته أحب الخلق الیک».
[9] – Suyuti, Durr al-Manthur, vo.1, p.60 and 61, Darul Kutu al-Araqiyah Publications, 1377 A.H. The Arabic text of the Hadith is as under:
عن ابن عباس قال سألت رسول الله عن الکلمات التی تلقاها آدم من ربّه فتاب علیه قال: سئل بحق محمد و علی و فاطمة و الحسن و الحسین إلا تبت علیّ فتاب علیه
[10] -Ibrahim bin Juwaini, Fara’ed al-Samtayn, vol.1, p.36 and 37, Beirut, Mahmudi Institute, 1st edition, 1398 A.H; Khawrazami, Manaqib, pg.318, Qom Islamic Publications. The Arabic text of the narration is as under:
یا آدم هؤلاء صفوتی … فإذا کان لک الی حاجة فبهؤلاء توسل، فقال النبی: نحن سفینة النجاة من تعلق بها نجا و من حاد عنها هلک، فمن کان له إلی الله حاجة فلیسألنا أهل البیت.

What is the Jews’ belief concerning the return (raj’ah) of Imam Mahdi (a.s.)?

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Jews

Similar to other faiths and people, the Jews definitely believe in the coming of a savior at the end of time. In the current Torah, there are many glad tidings of the coming of a universal reformer. In the Psalms of David titled “Mazamir”, among the books of the Old Testament, various promises are mentioned in this regard. What is interesting is that the Quran quotes the Psalms of David when speaking of the coming of Imam Mahdi (aj)[i], and the exact same excerpt can be found in the current Torah today without any distortion. As shall be mentioned later on, Imam Mahdi’s name has not been explicitly mentioned but there are some signs which could be applied to him.

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[i] – Anbiya: 105.

How is Imam Mahdi’s food and clothing?

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jamkaran_01

The imam (aj) lives a normal life just like everyone else. What can be concluded from hadiths about his food and clothing, is that they are at a minimum.
Nu’mani, in his book of Gheybah, narrates a hadith from Imam Sadiq (as) and Imam Ridha (as) about Imam Mahdi (aj): “ما لباسه الا الغلیظ و ما طعامه الاّ الجشب”.[1] Also, in a hadith from Imam Husein (as) it is said that Imam Mahdi’s (aj) clothing is rough and harsh and his food is barley.[2]

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[1] Muntakhab al-Athar, pg. 378.
[2] Ibid, pg. 619.

Where does the Imam of Time (atf) live during the occultation?

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imam mahdi

We have three distinct categories of reports in this regard each apparently disagreeing with the other:
A) Some of the reports do not establish a fixed residence for the Imam. According to some of the same category of reports, he is living in mountains and on deserts. One of those reports is the narration of Ibn-e Mahzyar quoted by Shaykh Tusi in his Al-Ghaybah.[1]
B) A second category of reports establish a fixed residence for the Imam (atf). Here are two examples of such reports:
1. Medina and its surroundings or Mount Razawi which is in the suburb of Medina:[2] In this regard, Allamah Shushtari says as such: “It has been stated in reliable texts that Mount Razawi is the residence of the Imam during the minor and major occultation. What Kisaniyah (name of a sect) believes about Muhammad bin Hanafiyah living in Mount Razawi does not actually negate the presence of Mahdi (atf) on this Mountain because Kisaniyah has applied the Holy Prophet’s mutawatir traditions about Mahdi (ajt) to Muhammad bin Hanafiyah. In fact, every misgiving or distraction stems from a truth that has been misused or misinterpreted.”[3]
2. Mecca and its surroundings: It is inferred from some reports that the Imam lives at a place called “Dhi Tuwa” which is located near Mecca. He will rise up from there along with his friends and companions.[4]
C) The third category of reports does not mention any specific places as the Imam’s domicile. According to these narrations, the Imam (atf) lives invisibly among the people and he associates with them.[5]
Now that we have briefly studied these three categories of narrations, we can easily come to the conclusion that there is no contradiction or inconsistency between the reports because the prime principle is that the Imam (atf) is living an ordinary life so as not to cause sensitivity, and this kind of life is also easier for the Imam to live. Indeed, there is no objection whatsoever to the Imam (atf) living sometimes in Medina or Mecca and other times in mountains and on deserts, thus distancing himself from the public whenever necessary.[6]

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[1] – Shaykh Tusi, Al-Ghaybah, pg.266 quoted from Chashm be Rah Mahdi, pg.348.
[2] – Shaykh Tusi, Al-Ghaybah, Basirati Library Publications, pg.102 and 103; Behar al-Anwar, vol.52, pg.153; Usul-e Kafi, vol.1,pg.340.
[3] – A Collection of Articles and Discourses on Mahdi (atf), pg.64.
[4] – Nu’mani, Al-Ghaybah, pg.182, quoted from Chashm be Rah Mahdi, pg.350
[5] – Nu’mani, Al-Ghaybah, pg. 164. It is understood from this report that the Imam’s occultation is nominal or titular.
[6] – Vide: Chashm be Rah Mahdi, pg. 347-351.

Why do we pray for the well-being of Imam Zaman?

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The Twelfth Imam

Praying for the well-being of the imam of our time is one of the commands of our religion that has its own reasons, and although these reasons may remain undiscovered to us, they are reasons that have to do with the real world, the same way a practitioner prescribes a certain medicine for a certain reason. In any case though, we act upon these commands and are sure that there are reasons behind why we have been asked to pray for his well-being. Nevertheless, some of the reasons for this can be of the following:
1- These prayers actually contribute to the well-being of the imam (aj). This doesn’t mean that if we don’t pray for it, he won’t remain healthy, because no matter what, there are always individuals who are praying so. In other words, the effect of the prayer of these individuals is ‘substitutive’, meaning that if one doesn’t pray, another’s prayer will have its effect and so on, the same way religion is preserved; if some turn away from it, it won’t perish, because “فَقَدْ وَکَّلْنا بِها قَوْماً لَیْسُوا بِها بِکافِرین”[1] (So if they disbelieve in them, We have certainly entrusted them to a people who will never disbelieve in them). What matters is that we are proud to be the ones who pray for him. There may be a general rule in this world that there will always be ones who pray for him, who these people are, is up to us and whether we choose to be them or not.
2- Praying for his well-being covers even the smallest ailments and discomforts; what is for sure is that the imam (aj) will remain alive till his appearance, how that will happen and if it is possible for him to get sick or not, or any other hardship may depend on whether we pray for it or not, thus our prayers may actually play a role from this point of view and this in no way is in contradiction with the will of Allah (swt).

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[1] An’am:89.

Can ordinary human beings be infallible or not?

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اسلام هراسي در اروپا افزايش يافته است

Humans are a creation with the ability to choose and have been created in a manner that if they choose righteousness, attach to faith and noble deeds, and refrain from divine prohibitions, they can reach the level of the caliphate of God; meaning that they have acquired all the perfections possible for a ‘human’ and lack all worldly and carnal defects and flaws, bringing them Wilayat Takwini and the ability to have an effect on the hearts of others.[1]
Choosing the right based upon knowledge and strong will lies in following one’s intellect, fitrah (god-given nature) and religion. However much deeper and stronger the knowledge and will of a person becomes, the more they will refrain from sins and errors. The reason for forgetfulness is lack of the attention and focus. If for one the divine prohibitions have importance and one is among the people who are in continuous remembrance of God, even forgetfulness can’t cause them to enter into sins and evil deeds. This is the station which infallibility is comprised of and one reaches the station of Wilayat and Divine Vicegerency. Since the divine prophets and apostles are the ones to be entrusted with divine revelation and have been recognized as the leaders and role models of mankind, they must be at the peak of this station for the following reasons:
So they can relay the complete and perfect message to humans
The people can trust and have faith in their words and actions
The people can take their actions and morals as role models for them so that they can train themselves and reach perfection and the station of divine caliphate. By continuing this path, they will reach their goal and reach the station of ‘Meeting God’.
For these reasons, under the blessings of God, along with the freedom to choose from their childhood till the end of their life, they are protected from sins, errors and mistakes. Infallibility needs to be at the highest level in them so people can trust and they can remain a proof on the people without excuses and other people can be encouraged to continue this path.
So every human has the ability to traverse the path to infallibility, the station of Wilayat, and divine caliphate. However much one struggles and practices piety, the more blessings will be given and the more God will assist them. God has promised that: Practice taqwa so that God may teach you.[2] He also says: However much one struggles in Our way, We will open up ways for him and God is the virtuous.[3] God also says if one increases their faith, He will give them the criterion (ability to determine truth from falsehood) and forgive your faults and sins.[4] He also says: Whoever-be it female or male- is with faith and does righteous acts, He will give them a noble life (high than the normal life of a good person) and will forgive them and will reward them more than the actions that they have done.[5]
It has come in a Hadith Qudsi that: If my servant is occupied by me and it overcomes him, I will give him the strength and joy for My remembrance. He will become My lover and I will become his lover and I will remove the barriers between Me and him. When the people forget and cannot recall matters, he will remember and be able to recall (He will not be vulnerable to sins and mistakes). If he speaks, he will speak like the prophets, who are the highest individuals that can ever be found in all times. When I am about to send my punishment on the people, I remember them and do not send My punishment on the people of the earth.[6]
So, as was mentioned above, in addition to all the intellectual and transmitted proofs that back it, the concept of the infallibility in the prophets and imams (peace be upon them) is one of total necessity.[7] However, it is not specific to them and each person according to their struggle, piety, knowledge and will, can acquire it so that its signs can be manifested through them.
In addition to these signs that are manifested in the Prophets and Imams, they are also appointed by God to the station of Prophethood or Guardianship. This signifies that their infallibility is at the highest point possible for man, otherwise it would contradict the divine wisdom and knowledge, the reason for prophethood and guardianship which is the guidance and nurturing of humans and propagating and defending the religion of God.[8] As for how to be able to distinguish those other than the prophets and imams who may bear infallibility to some extent:
Refraining from sins in places and situations in which normal people will usually be vulnerable and sin. Ex: When taking high posts, positions or popularity, or vast amounts of wealth.
The ability to perform miracle-like and extraordinary actions. Ex: Awareness of others’ intentions, curing the sick, easing the difficulties or hardships which are beyond the capacity of normal humans.
The acceptance and answering of their prayers or curse.
The influence on people’s hearts and being able to change them.
Calmness and peace of mind and taking the right stance in personal and/or social affairs.
The ability to thwart and facilitate divine punishment or rewards as a result of becoming a medium through which Allah’s grace flows through.
It is important to keep in mind that the Prophet (peace upon him and his family) and the imams have an elevated station that is not possible for anyone to reach. Among the prophets themselves there are stages and levels. The Prophet of Islam (peace be upon him and his family) and his family are at the peak. The Prophet is the most elevated followed by the Imams, the rest of the prophets and then mankind.
There is an ascending level of infallibility and divine caliphate is comprised of multifold stages and is not planar or on the same level. Thus, to be able to distinguish who is higher, is something only for those possessing divine knowledge.[9]

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Sources
Holy Qur’an
Jawadi Amuli, Abdullah; Tahrir tamhid al-Qawaid, Al-Zahra Publications, Volume 1, Page 1372, Tehran.
Jawadi Amuli, Abdullah; Wilayat dar Qur’an, Isra, Volume 1, 1379, Qum.
Jawadi Amuli, Abdullah; Hikmat ‘Ibadaat, Isra, Volume 2, 1378, Qum.
Husain Tehrani, Muhammad Husain; Tawhid ‘Ilmi wa ‘Ayni, Allamah Tabatabai Publications, Volume 2, 1417, Mashad.
Sadr, Ayatullah Muhammad Baqir; Khilafat Insan wa Ghawahi Payambaran, Translated by Jamal Musawi, 1359, Tehran.
Kiyashmiskhi, Abulfadhl; Wilayat dar ‘Irfan, Dar al-Sadiqin, Volume 1, 1378, Tehran.
Mutaharri, Murtadha; Insan Kamil, Sidra Publications, Volume 8, 1372, Qum.
Mutaharri, Murtadha; Wilaha wa Wilayat’ha, Office of Islamic Publications, Qum.
Maliki Tabrizi, Jawad; Risalah Liqa Ullah, Volume 2, 1379, Tehran.

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[1] See the following articles of this website: Becoming Allah’s beloved one, Salvation and man’s perfection, Nearness to Allah….
[2] Baqarah:282, Taghabon:11.
[3] Ankabut:69.
[4] Anfal:29.
[5] Nahl:97.
[6] Quoted from: Hoseini Tehrani, Mohammad Husein, Towhide Elmi va Amali, pg. 337.
[7] See: Misbah Yazdi, Mohammad Taqi, Rah va Ravesh’shenasi, pp. 147-212.
[8] See: Misbah Yazdi, Mohammad Taqi, Rah va Ravesh’shenasi, pp. 147-212.
[9] See the following articles of this website: The infallibility of the prophets from the Quran’s perspective, The infallibility and sin of the prophets according to the literal meaning of Quranic verses.

What are the plans and goals of Shaytan?

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satan

In verses 118-120 of surah Nisa’, the Quran points to the plans of Shaytan. When Allah (swt) drove Shaytan away from His grace, he swore to put several plans into action:
1- To misguide man (those who accept his guardianship) by making him busy with far and hard to reach wishes.
2- To invite them to superstitious and innovative acts
3- To cause them to bring about change in Allah’s creation through deceptive acts, and by replacing the godly nature embedded in them with bad and ugly qualities.
In these verses, Allah (swt) warns that following such a being (Shaytan) will certainly entail great loss. “…و من یتخذ الشیطان ولیاً من دون الله فقد خسر خسراناً مبیناً”.[1] (…Whoever takes Satan as a guardian instead of Allah has certainly incurred a manifest loss). Also, do know that Shaytan’s vows are nothing more than lies, the pleasurable things he offers are only like that on the outside, while in reality and on the inside, they are nothing but misery and decline.[2]
For further information in this regard, refer to:
1- The reason for creating Shaytan, Question 233 (website: 1752).
2- Shaytan and Death, Question 398 (website: 849).
3- The cry and wail of Shaytan, Question 762 (website: 805).

[1] The Holy Quran, Surah Nisa:119.
[2] Bahrampour, AbolFazl, Nasime Hayat, pp. 187-188.

Was Prophet Adam the eighth person to live on earth?

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Prophet Adam

According to Islamic teachings firstly: there is no doubt that Prophet Adam was the first person of the current generation of human beings and that this generation are all born from him. Secondly, before Prophet Adam there were humans that lived and were called Insans or “nasnases”, but we do not have much information about them.

Therefore there may have been some people living when Prophet Adam was created, and some say that they were the ones who married his sons.
We have not come across any religious scripture that says Prophet Adam was the eighth person that lived on earth, nevertheless there is a tradition that says the people that were born from Prophet Adam were the eighth generation of humans. Of course, there is a possibility that the number only signifies abundance, not that there were actually seven generations before this one.

Sheikh Saduq has narrated a hadith in his book “Khisal” from Imam Sadiq (pbuh) in which he says: “When Allah (swt) created the earth, he created seven worlds in it (and made each one extinct); none of those worlds [generations] were of Prophet Adam’s generation. Allah created all of them from the earth’s crust and brought them one after another, and created a world for each one after the other, until He created Prophet Adam and ramified his generation from him.”

Regarding whether or not there were prophets among them and whether or not they were intelligent/rational individuals, the Quran and the hadiths have not said anything, but because they too were called humans or nasnases, it is very likely that they were intelligent and there were prophets to guide them.