Article Surah 92 · Ayah 12
The Evil of Craving For Wealth & Status
The Evil of Craving For Wealth & Status
The need for Prophets- I -Prophets were sent to illuminate the way for mankind
Allah sent the Messengers, may Allah exalt their mention, to mankind throughout the ages so that mankind might be guided to the truth and be purified of sins. Those who were enlightened by the Messengers of Allah, found the way to the Divine Presence and attained the highest rank of humanity. The Messengers led mankind to the knowledge of Allah.
Through them, He was deeply felt by the ‘innermost senses’ of people. The ‘innermost sense’ of man, whether we call it heart or soul, or ‘conscience‘, is so great that through it man can ‘grasp’ Allah with all His Greatness and other Attributes. Allah cannot be contained by the heavens and earth. Minds cannot comprehend Him. Philosophical thoughts are by no means sufficient to reach Him. It is only through his soul or heart that a man can realize the Existence of Allah. Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) is the last and greatest of these Prophets, and he left us the Quran and Sunnah (Prophet’s Tradition) so that we can, by following them, live in accordance with the purpose for which all the Prophets were sent.
The prophets were sent to guide people to the service of Allah
Allah Says (what means):
“And I did not create the jinn and mankind except to worship Me.” [Quran 51:56]
We have not been created to eat, drink and reproduce; these are natural facts of our life, and natural needs. The main purpose for our creation is to recognize Allah and realize servitude to Him. For this reason, all the Prophets, may Allah exalt their mention, were sent to show us the way to achieve servitude to Allah, as He, The Most Exalted, Declares (what means):
• “And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me." [Quran 21:25]
• “And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid false deities.’ And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.” [Quran 16:36]
The Prophets taught people the Laws of Allah
Another purpose for sending the Prophets, may Allah exalt their mention, is to communicate to people the Divine Commandments - obligations prohibitions. Had it not been for the Prophets, we could not have known these Divine Commandments. This function of the Prophets is called ‘Messengership’, concerning which Almighty Allah Says (what means): “… Those who convey the messages of Allah and fear Him and do not fear anyone but Allah.” [Quran 33:39]
The mission of the Messengers, may Allah exalt their mention, was to enlighten all of humanity concerning every dimension of their life. So, any neglect in delivering the Message of Allah would be an unforgivable fault for it would amount to leaving humanity in darkness. For this reason, Messenger Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was continually in search of unadulterated minds and hearts to which he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) could impart the Message of Allah.
The Prophets were examples
To set a good example for other people was another duty of the Prophets, may Allah exalt their mention– a duty which we must also always observe consciously. Each Prophet was sent to his particular people (except for Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) who was sent to all mankind) to remind them of the need to worship one God, and refrain from associating partners with him. They were not gods, sons or partners of God, but were simply the best of mankind, chosen because of their humility in their behavior, morals, peacefulness and knowledge of Allah
The prophets established the balance between this world and the next
The Prophets, may Allah exalt their mention, were sent to establish a balance between this world and the Hereafter, between material and spiritual life, between reason and soul, between this world and the next and between indulgence and abstinence.
At a time when some led an isolated life in monasteries and others drowned in luxury, the Quranic instruction came (which means): “But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world." [Quran 28:77]
The Prophets are the witnesses of Allah
One of the reasons why the Prophets were sent is so that mankind will have no argument against Allah in the Hereafter. Regarding this, Almighty Allah Says (what means):
“[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah ...” [Quran 4.165]
People who have followed many so-called guides or leaders, only to be led astray, have reached the truth through the guidance of the Prophets, may Allah exalt their mention. They (Prophets) were the servants of Allah created for a special mission. They were ‘Prophets’ in the wombs of their mothers. Their lives resembled a beautiful theme, being perfectly harmonious and balanced. Their words came out of their mouths so sweet and penetrated into souls; the whole of existence, animate or inanimate, hearkened to them.
If the Prophets, may Allah exalt their mention, had not been sent, man might have had an argument against being punished in the Hereafter. But, as the Quran states (what means): “And never would We punish until We sent a messenger.” [Quran 17:15], Allah would not punish anyone without having in advance sent them Prophets to guide them. After the Prophets, mankind would no longer have any argument against the punishment or reward of Allah.
Aljumuah magazine
The need for Prophets- II
Allah has guided mankind through the Qur’an
As people in the past used to argue with the Messengers, may Allah exalt their mention, reject their teachings and turn away from them, mankind today - when they have reached the pinnacle of material advancement, penetrated the depths of the oceans, gone far into space, split the atom and discovered many of the natural forces which exist in this universe - are even more in conflict with the Messengers, more emphatically rejecting their teachings and turning away from them even more. Mankind's attitude today towards the Messengers and their teachings is like that of wild donkeys when they see a lion; they flee from it without paying heed to anything else. Allah, The Most Exalted, Says (what means):
“Then what is [the matter] with them that they are, from the reminder, turning away. As if they were alarmed donkeys. Fleeing from a lion?” [Quran 74: 49-51]
Mankind today - more than before - refuses to submit to the Messengers, may Allah exalt their mention, and their teachings because they are too proud of their knowledge and are too arrogant to follow men who lived centuries before them, as Allah, The Most Exalted, Says (what means):
“That is because their messengers used to come to them with clear evidences, but they said: ‘Shall human beings guide us?’ and disbelieved and turned away. And Allah dispensed [with them]; and Allah is Free of need and Praiseworthy.” [Quran 64: 6]
Today, Satan whispers into human minds, calling them to rebel against Allah and His Sharee’ah (Law) and to reject the teachings of the Messengers, may Allah exalt their mention, on the ground that the Sharee’ah places restrictions on their minds, is an obstacle against progress and that it causes civilization and progress to stagnate. The nations nowadays have set up systems, laws and legislations based on the rejection of the teachings of the Messengers, may Allah exalt their mention. Some nations even made atheism the basis of their constitutions - known as secularism.
The impact of man-made systems
Is it right to say that mankind has now reached a level where they no longer have any need for the Messengers, may Allah exalt their mention, and their teachings? Is mankind now able to guide itself without any reference to the teachings of the Messengers, may Allah exalt their mention?
To answer is that, we need to look no further than the state of those nations which we call ‘advanced and civilized’, such as America, Britain, France, Russia and China, to see the extent of the misery which prevails in those countries. We do not deny that they have reached a high level of material advancement, but with regard to the matters which the Messengers, may Allah exalt their mention, and their teachings came to reform, they have gone far astray. No one can deny that distress, psychological pain and complexes are nowadays the hallmark of the civilized world. Man, in the civilized world of today, has lost his humanity, he has lost himself. Hence, the youths are rebelling against values, morals, customs and laws. They have started to reject the life they are living in and to follow everyone who comes under the spotlight in the east or the west, any philosopher or dervish who waves a banner at them, any way which they think will bring them happiness.
The western world has turned into a world whose structure is being undermined by various crimes such as drug addiction, alcoholism, rape, incest, robbery, etc. The pillars of the major nations have been shaken by scandals, and what is still hidden is worse than what is known. Those who are known as ‘civilized peoples’ nowadays are destroying themselves with their own hands. Their civilization is killing them. Their civilization is producing poisons which spread amongst them, killing people and dividing societies. Those ‘civilized peoples’ are like a huge bird that wants to fly high in the sky, but it has only one wing.
Ibn Taymiyyah, may Allah have mercy on him, said: “The Message is essential for mankind; they cannot do without it. They need it above all other things. The Message is the soul, light and life of the world. How could there be any prosperity or guidance for the world without its soul, life and light? This world is engulfed with darkness, unless the sun of the Message shines upon it. If the sun of the Message does not shine in a person's heart and fill it with life, then he too is in darkness and he is dead. Allah, The Most Exalted, Says (what means): “… Is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom?” [Quran 6: 122]
This is the description of the believer who was dead in the darkness of ignorance, then Allah revived him with the spirit of the Message and the light of faith and gave him light by which to walk among people. But the disbeliever is dead at heart, walking in darkness.”
Finally, we need to follow the teachings of the Messengers, may Allah exalt their mention, in order to reform our hearts, enlighten our souls and guide our minds.
We need to follow the teachings of the Messengers, may Allah exalt their mention, in order to give direction to our lives, to connect us to life and to the Creator of life.
We need to follow the teachings of the Messengers, may Allah exalt their mention, so that we do not go astray or deviate and fall into the fetid swamp.
Al Quran is the guidance sent to mankind through the Prophet Muhammad saws
The Noble Quran is the eternal miracle of the Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) because all the miracles of the Prophets, May Allah Exalt their mention, ended with their death, except our Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) whose miracle is still preserved. This everlasting miracle is The Book of Allah and His Revealed Speech that {Falsehood cannot approach it from before it or from behind it} [Quran 41:42]
Allah, The Almighty, Confirms this fact, when He Says (what means):
• {And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the Words of Allah.} [Quran 9:6]
• {Those who remained behind will say when you set out toward the war booty to take it, "Let us follow you." They wish to change the Words of Allah.} [Quran 48:15]
Those two verses prove that the Quran is the Words and Speech of Allah, The Almighty, that He Has Revealed to His Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). Jaabir ibn ‘Abdullaah, may Allah be pleased with him, reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to invite people to Islam during the Hajj season and would say, “Who are willing to give me asylum so that I can convey the Speech of my Lord, for the Quraysh have prevented me from conveying the Speech of my Lord.” [At-Tirmithi and Ahmad]
Hence, the Quran is the Speech of Allah as unanimously agreed upon by all Muslims.
This fact is supported by several logical and tangible pieces of evidence including the following:
- The polytheists failed to produce a single verse, let alone a single Chapter, or a whole book like the Quran despite the fact that they were utterly determined and extremely motivated to oppose and falsify the call of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). Furthermore, we must remember that they were the masters of the Arabic language, in which the Quran was revealed. Certainly, this constitutes a definitive proof that the Quran is the Speech of Allah, The Lord of The Worlds, not that of humans.
- The Quran foretold many matters of the unseen and made several prophecies that were all fulfilled exactly as they were foretold. For example, the Persians defeated the Byzantines in one of their battles and the Quran recorded this defeat foretelling that the Byzantines would defeat the Persians within three to nine years and this is what actually happened. Allah, The Exalted, Says (what means): {The Byzantines have been defeated * In the nearest land. But they, after their defeat, will overcome. * Within three to nine years.} [Quran 30: 2-4]
- The Quran includes many miraculous scientific facts that were only discovered fourteen centuries later. For example, the Quran told us about a barrier separating the salty water from the fresh water not to mix with each other. Allah, The Exalted, Says (what means): {He Released the two seas, meeting [side by side]; * Between them is a barrier [so] neither of them transgresses.} [Quran 55:19,20]
After about fourteen centuries, modern science confirmed this scientific fact.
- When one reads the Book of Allah, he goes into a state of peace and tranquility unlike the human speeches or writings. Allah, The Exalted, Says (what means): {Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured."} [Quran 13:28]
- The Quran is also a cure and it expels the devils when it is recited. Allah, The Almighty, Says (what means): {And We send down of the Quran that which is healing and mercy for the believers...} [Quran 17:82]
Of course, it is almost impossible to list all the evidences that prove that the Quran is the Speech of Allah in this article; however, we will conclude with the words of Al-Waleed ibn Al-Mugheerah, who was one of the senior leaders of the polytheists of Quraysh, about the Quran. He said, “What can I say? Whether it is about prose or poetry, or the poems of the Jinns, I possess greater knowledge than any other man. By God! The words spoken by this man cannot be compared with any of the others. By God, his words possess a charming sweetness and a particular beauty. The branches of his speech are laden with fruit while its roots are firmly entrenched in the soil from whence it proceeds. It is superior to all other discourses, and it is not possible for any other discourse to show it in poor light. For a surety it will conquer anything that comes under its own influence!” [Al-Haakim and Al-Bayhaqi]
This is the Quran, the Speech of Allah that has been challenging humankind and proving its inability to produce something to its effect as to its eloquence, wise judgments, and authentic news. The challenge is still valid, and the inability of mankind to face that challenge remains. Thus, the Quran will remain the everlasting Argument of Allah, The Almighty, against all opponents and disbelievers.
Muhammad(PUBH), A Guidance to follow
Muhammad as a man had already died, but as a Prophet he left behind him a legacy in the form of the Qur'an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his Farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray. The teachings he left for us if put into practice in their true spirit and proper way will bring a happy life in this world and besides the indubitable rewards that will be received by those who believed in them in the life after death. In this sense, Islam is a worldly religion which cares first for the worldly affairs of humanity. The hereafter is merely a continuation of the worldly life. It is difficult to portend that man can be saved in the hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (peace be upon him). When his wife, 'Aishah, was asked by a companion about the Prophet's daily conduct, 'Aishah replied that the conduct of the Prophet is the Qur'an which is the guidance from Allah and Muhammad was given authority by Allah to interpret it. That is why his conduct is exemplary of human conduct. Islam as brought by the Prophet Muhammad is very much misunderstood as a religion of rituals only like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon In a wider perspective than the narrow-minded view. The increased interest in Islamic studies by Muslims and non-Muslims supported by the advanced printing technology, has begun to open the eyes of the world about the true teaching and intrinsic values of Islam. Economy: In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained in order to narrow the gap between two opposite sides of human world. It is stated in the Qur'an:"Say, who is there to forbid the beauty which Allah has brought forth for His creatures, and the good things from among the means of sustenance. Say, they are for those who believe (in Allah) In this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection .. Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah, and the attributing unto Allah of aught of which you have no knowledge" So everyone is free to conduct any business he likes outside the harmful circle he has been warned not to indulge in. If he does not listen to this warning, he will be in trouble. Every good quality as precondition to a successful business is encouraged by Islam. The Prophet himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him m&riage. He advocated Muslims to follow the spirit of Prophet Daud (David) of hard work, earned his living from his own labour. He also said that faith of a Muslim is not complete If he is not good in his profession. He said: "If you leave matters to those who are not professional, you are waiting for the disaster". If he works in the production line, his products must be compatible with products of other companies or factories. In order to be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the life time of the Prophet, he found many cases in market places where the merchants tried to cheat the customers. The Prophet said to them: "Whoever cheated are not from amongst us (Muslims)". Islam laid many regulations in the field of economy such as trade, leasing, business transaction, contract and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation -by one man or one group at the expense of the others. Cleanliness: The first thing in the religion brought by the Prophet Muhammad is the care of cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains. Before performing any rituals, prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should be clean. Before performing his prayers or starting for pilgrimage, one has to make his ablution (wudu'). If he or she is in a state of unclean after having had a lawful Intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body. In the case of daily prayer, every Muslim has to clean his/her private parts, face, hand, feet, mouth, nose and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/ her soul clean from unlawful deeds. Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with God. He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealousy, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, the sense of brotherliness, neighbourliness and other noble qualities. He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, tongue from evils. These are among the noble characteristics as exemplified by Prophet Muhammad. To clean the wealth, Islam instituted the zakat system (way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole. For those able persons whose wealth does not reach the minimum rate point, he can also give voluntary contribution to the needy. This does not mean that the needy should always be receiving help from the able. Prophet Muhammad said: "The upper hand (giver) is better than the lower one (receiver of help)." If the receiver of zakat can grasp the spirit of the Prophet's saying, he will try his best to be the giver instead of the receiver by endeavouring to better his life as encouraged by the teachings of Islam. In Islam the possession of more wealth does not raise a man's dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth, but It is only a means, not the end. The end is happiness in life by attaining the higher values and not losing sight of in the pursuit of wealth. Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. All the commands and prohibitions are for the good of humanity. Allah the Most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures. The prohibition was decreed because of its evil implications to humanity. The evils were created to test the human conscience and challenge their freewill in choosing between right and wrong. All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (peace be upon him) was intended to purify the human soul in order to live a pure and clean life adored by Allah and human genesis. Orderliness: One of the other teachings of Islam is about orderliness. Discipline, regulation, management, planning and all other terms relating to organisation are mostly. understood as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial -faith in one God (Allah) and the oneness of humanity. All the frame works were laid down in the Qur'an and the Prophet Muhammad applied himself to working out the essential details of that order. One of the great values taught by Islam in this regard is to make use of the time left to humanity. The Qur'an and the Sunnah (Traditions) mentioned about time, day, week, month, year and century. People are lost if they did not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. It is true that life should be enjoyable but not at the expense of human resources and values which are essential for the continuation of their wellbeing. Allah the Most Knowing had created time and space suitable for human activities for they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah and serving His cause. The Qur'an says that Allah had created day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects co that man on the earth can fix the time and arraflge the calendar. By having a standard time and standard calendar and the movements of astronomical objects, people are able to regulate their time table in choosing the right moment for them in doing business and carrying out their activities. Islam prescribes certain times for the daily prayers, certain month for the obligatory fasting and certain time during life time for performing the haj pilgrimage which indicates that the religion brought by Prophet Muhammad places the life of Muslims in systematic order. For every move and occasion made by Muslims there is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life. Islam encourages people to think correctly before taking any action. This means planning. There are many verses in the Qur'an admonishing against doing things unthinkingly and jumping to conclusions. The Prophet also showed good example in fulfilling promise and staying true to treaty, agreement or contract made between parties. As a man of honour he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination of doing everything in proper order. Friendliness: Prophet Muhammad (peace be upon him) was a warmhearted and faithful friend. He loved his companions. He extended greetings to those he knew and to those he did not know. He treated all people around him with kindness and affection. He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam. He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader. Neighbourliness: He regarded the neighbours as brothers and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right for a Muslim to sleep with a full stomach after having had a good meal but let his neighbour starve. He laid the foundation for a friendly relation and cooperation among neighbours exemplifying that living as a neighbour one has one's right and responsibility. In regard to the rights of a neighbour, the Prophet said: "Help him if he asks your help; give him relief if he seeks your relief; show him concern if he is distressed and when he is ill; attend his funeral if he dies; congratulate him If he meets any good; sympathize with him if any calamity befalls him; do not block his air by raising your building without his permission and do not harass him." Goodwill: He was a good exemplar to those who subscribe to a harmonious society. Islam exhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion. To safeguard the unity and solidarity of the nation and to achieve the welfare and wellbeing of the community, Muslims have been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue. Islam as brought by the Prophet Muhammad exhorts Muslims to visit the sick, to help the needy and assist the weak. Islam makes no discrimination on the basis of race, colour or language. Its appeal Is to the entire humanity. Women: The Prophet Muhammad (peace be upon him) brought changes for the betterment of women. Woman is recognised by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are In her partner. She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds. She is equal to man in the pursuit of education and knowledge. Islam enjoined the seeking of knowledge upon Muslims, it makes no distinction between man and woman. She is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female. Islam grants woman equal fights to contract, to enterprise, to earn and posses independently. Her life, her property, her honour are as sacred as those of man. Islam has also given woman a share of inheritance. Before Islam, she was not only deprived of that share, but was herself considered as property to be inherited by man. Statehood: When Prophet Muhammad arrived at Madinah, he initiated the formation of an Islamic state. After establishing political brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the dy and made treaties with them. When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad was able to confront them, and when the Makkans were finally defeated in the battle of the Trenches (Al-Khandaq), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad. His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness In conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship. The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah. People might accept a new faith but it would take time to change their habits, custom and way of life. And even If a small group of people succeeded In changing their way of life, there would be many others who would not let these people practise their belief and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life. The State founded by Prophet Muhammad was invested with physical force, as every State must necessarily be, to fulfil its function of stopping aggression and oppression. A democratic system In Islam is expressed through the term shura (council). The Qur'an says: "And those who respond to their Lord and keep up prayer and their affairs (of government) is by council among themselves and who spend out of what we have given them.".
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None but Allah can guide mankind
I was thinking about how rich in meaning Sûrah al-Fâtihah is. Take verse six, for instance, where we say "Guide us to the straight way.", {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}, Transliteration: Ahdinā Aş-Şirāţa Al-Mustaqīma. Here we are offering a supplication, not for our individual selves, but for everyone else who offers the supplication. By doing so, we are putting aside our egotistical tendencies. The supplicant who utters this supplication is not looking to expose the errors of others and show himself to be the only one with the truth. When we offer this supplication, we are asking for the guidance of others as well as for ourselves. This supplication in the plural form "we" is a collective call for guidance for all those who offer it. All of us make this humble petition together. This verse of the Qur'ân emphasizes that guidance is not merely a personal matter. It is not a private concern. It matters to everyone: the individual, the family, and the community. On the individual level, guidance is focused primarily on personal beliefs, worship, and ethical conduct towards others. On the societal level, it is concerned with social justice and human rights, with spreading understanding and building civilization. When we ask Allah to guide us to the straight path, we are asking Allah to supplementing our efforts to attain guidance with His help. We make our efforts to think, learn and contemplate. As we read in the Qur'ân: "Now those who submit their wills - they have sought out (the path) of right conduct" [Sûrah al-Jinn: 14], {فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا}, Transliteration: Faman 'Aslama Fa'ūlā'ika Taĥarraw Rashadāan. However, we then follow our efforts up with supplication, beseeching Allah's help to remedy the deficiencies in our efforts to attain the "straight way". We understand that as the path to salvation in the Hereafter. However, its meaning in this world is to attain correct objectives in the easiest and best manner possible. This encompasses all of the pressing questions that we face in our lives. Whenever a person faces many options and does not know what to decide, there is always an option that is the most straight and other less conducive. There may be options that are downright crooked. When we face a decision regarding our studies, marriage, a business deal, a project we are thinking of undertaking, a trip abroad, or some other major decision, we will have many options, some better than others. Our supplication: "Guide us to the straight way", {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}, Transliteration: Ahdinā Aş-Şirāţa Al-Mustaqīma, covers all of these matters. We are beseeching Allah to guide us to the best way. Likewise, our supplication pertains to the realm of ides, viewpoints, and opinions. The "straight way" is described as being "finer than a hair and sharper than a blade." Is this meant to frustrate us, to make us think we will never be able to navigate such a path? Not at all. Rather it is an invitation for us to always strive for improvement, to attain what is better and closer to perfection. Whatever we might arrive at of balance in our thoughts and correctness in our conduct, there is always a higher level we can aspire to. We can come to attain this by Allah's grace, by continuing to beseech him humbly for guidance, which we do by reading this verse of the Qur'ân, by reading Sûrâh al-Fâtihah, and by reading the Qur'ân in general. We can come to this by everything we read that is beneficial and every effort we make to perfect our conduct, while being wary not to fall into the conceit of self-satisfaction thinking we have "arrived". Guidance is a lifelong process. Allah says: "And worship your Lord until there come unto you the Hour that is certain." [Sûrah al-Hijr: 99], {وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ}, Transliteration: Wa A`bud Rabbaka Ĥattá Ya'tiyaka Al-Yaqīnu. So many people reach a level where they cease to improve. They think they have attained everything that it means to be guided. They turn from improving themselves to the preoccupation of judging others, heedless of their own shortcomings. We come to know by way of experience that attaining a proper level of religious adherence does not happen overnight. It des not come from a mere profession on the lips, nor even by sincere desire. It takes continued effort and repeated attempts. It takes always looking to improve oneself. The issue at hand is not merely to move from error to what is correct. It is to move from one point of equilibrium to another that is even more precise. This requires continuous critical self-appraisal, and a willingness to always beseeching Allah for His help. How many times have we adopted a stance on a matter of faith based upon evidence, only to find with further study and understanding that there is a stance which is even better. We see that Allah says: "Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding." [Sûrah al-Zumar: 18], {الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ}, Transliteration: Al-Ladhīna Yastami`ūna Al-Qawla Fayattabi`ūna 'Aĥsanahu 'Ūlā'ika Al-Ladhīna Hadāhumu Allāhu Wa 'Ūlā'ika Hum 'Ūlū Al-'Albābi. And He says: "And follow the best of (the courses) revealed to you from your Lord" [Sûrah al-Zumar: 55], {وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم}, Transliteration: Wa Attabi`ū 'Aĥsana Mā 'Unzila 'Ilaykum Min Rabbikum. And He says: "And We ordained for him (Moses) in the tablets admonition of every kind and clear explanation of all things; so take hold of them with firmness and enjoin your people to take hold of what is best thereof…" [Sûrah al-A`râf: 145], {وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِن كُلِّ شَيْءٍ مَّوْعِظَةً وَتَفْصِيلًا لِّكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا}, Transliteration: Wa Katabnā Lahu Fī Al-'Alwāĥi Min Kulli Shay'in Maw`ižatan Wa Tafşīlāan Likulli Shay'in Fakhudh/hā Biqūwatin Wa 'Mur Qawmaka Ya'khudhū Bi'aĥsanihā. In matters of faith, our concern is to do the best we can in accordance with the dictates of our religion, and in worldly matters our concern is to achieve our worldly welfare. In all matters, we need to be objective, sincere, and free from base motives. We need to aspire to excellence. And Allah know best.Reference Link
Allah guides whom He wills
I was coming back from a long journey, and Allaah decreed that my seat in the airplane should be beside a group of carefree young men whose loud laughter and voices were too much, and the air was filled with clouds of smoke from their cigarettes. By the wisdom of Allaah, the plane was completely full and I could not change my seat. I tried to escape from the problem by sleeping, but it was impossible. When I got fed up of their noise, I took out my Mus-haf (copy of the Qur'aan), and started to read what I could of the Qur'aan in a soft voice. Soon after that these young men started to quieten down. Some of them started to read newspapers, and some of them fell asleep. Suddenly one of them said in a loud voice, even though he was sitting right next to me, "Enough! Enough!" I thought that I had disturbed him because my voice was too loud, so I apologized to him and carried on reading in a whisper that only I could hear. I saw him holding his head in his hands, then fidgeting in his seat, moving a lot. Then he raised his head and said to me angrily, "Please, stop it, I can't stand it!!" Then he got up from his seat and went away for a while, then he came back, greeted me with salaams, and apologized. He fell silent, and I did not know what was going on. But after a while he turned to me with his eyes full of tears and said to me in a whisper, "For three years or more I have not put my forehead on the ground, and I have not read even one aayah! For a whole month I have been on this trip, and there is no evil action that I did not indulge in. Then I saw you reading Qur'aan, and my world turned black and my heart was filled with despair. I felt as if someone was strangling me. I felt every aayah that you read coming down on my body like a whip. I said to myself, for how long will this negligence go on? Where will this path lead you? What will happen after all this foolish play? Then I went to the washroom, do you know why? I had the strong urge to weep, and I could not find anywhere else to hide from the people's sight!" I spoke to him in general terms about tawbah (repentance) and turning back to Allaah, then he fell silent. When the plane landed, he stopped me, and it seemed that he wanted to keep away from his companions. He asked me, with a serious expression on his face, "Do you think that Allaah will accept my repentance?" I said, "If you are sincere and serious in your repentance, then Allaah will forgive all your sins." He said, "But I have done terrible things, very terrible." I said, "Have you not heard what Allaah says (interpretation of the meaning): 'Say: O 'Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful' [al-Zumar 39:53]?" I saw him smiling with joy, with his eyes filled with tears, then he bade me farewell and left. Subhaan Allaah al-'Azeem! No matter how great a man's evil and sin, in his heart there is a seed of goodness. If only we can reach it and make it grow, it will bear fruit, insha'Allaah. This seed of goodness is always fighting in man's heart, even when it is covered by layers of whims and desires. When Allaah wills good for His slave, He causes the light of guidance to shine in his heart and guides him to the path of those who are guided. Allaah says (interpretation of the meaning): "And whomsoever Allaah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky" [al-An'aam 6:125]
Reference link
Every nation was sent a messenger
It is an Islamic belief that every nation was sent a Messenger for their guidance. The important matter was the concept of Tawheed, or belief in the Oneness of Allah). The secondary matter was Sharee'ah, or religious Law, which kept changing from tribe to tribe and nation to another. Allah the Most High alone knows what is good for His creation.
As it is mentioned in the Quran, what means: "And for every nation is a messenger. So when their Messenger comes, it will be judged between them in justice, and they will not be wronged." [Quran 10:47] And: "And We certainly sent into every nation a messenger, [saying]: 'Worship Allah and avoid Taaghoot [i.e., false deities]'. And among them were those upon whom error was [deservedly] decreed. So proceed [i.e., travel] through the earth and observe how was the end of the deniers." [Quran 16:36]
Some of these Messengers are mentioned in the Quran by Allah and some of them are not, as the Quran says, what means: "And We have certainly sent messengers before you [O Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention )]. Among them are those [whose stories] We have related to you, and among them are those [whose stories] We have not related to you. And it was not for a messenger to bring a sign [or verse] except by permission of Allah. So when the command of Allah comes, it will be concluded [i.e., judged] in truth, and the falsifiers will thereupon lose [all]." [Quran 40:78]
So, we decided to have a look at the issue of Messengers sent to various tribes and nations and take the advice mentioned in the Quran, which means: "… So proceed [i.e., travel] throughout the earth and observe how was the end of those who denied." [Quran 3:137]
The content in this post is a discovery by serendipity. The information sometimes came from lazy browsing through the books on social anthropology and sometimes from serious research.
The Kapauku Papuans of West Guinea:
The material below is an attempt to show how different tribes in different parts of the world had Monotheism, or worship of the One True God. But along with the True God some subservient gods were also worshipped in some cases. It is taken from a book called "The Kapauku Papuans of West Guinea" by Leopold Pospisil. It is a case study of a Stone Age Kapauku tribe that led their aboriginal lives undisturbed by the spreading western civilisation until 1938.
The Kapauku Papuans are mountain people who belong to one of the several tribes whose members inhabit the central highlands of western New Guinea. Their country, most of which lies 1500m above sea level, is composed of rugged mountain chains and deep valleys.
The Kapauku have an interesting worldview. Regarding the Creator of the universe, the Kapauku believe that the universe itself and all existence was Ebijata, 'designed by Ugatame', the creator. Ugatame has a dual nature and is manifested to the people by the duality of the sun and the moon. To them, the sun and moon are definitely not creators themselves - they are only manifestations of Ugatame to make his presence known to the people.
Ugatame is omniscient, omnipotent and omnipresent, credited with the creation of all things and with having determined all events. Obviously, Ugatame is beyond existence because to the Kapauku, all that exists must be of phenomenal nature; one must be able to see, hear, smell, taste or feel it. But the creator is beyond this phenomenal dimension, because of the simple reason that he created it.
Here is an interesting argument between a Kapauku and a Christian Missionary: "In the year 1955 a very old man from the Mapia region, supported by his two sons, managed to meet a Christian missionary. His main purpose was a problem he wanted to have clarified before he died. He could not understand how it is possible that the white man could be so clever and ingenious in designing such amazing contrivances as aeroplanes (which the old man could see flying over his valley), guns, medicines, clothes, and steel tools, and at the same time be so primitive and illogical in his religion.
"How can you think," he argued, "that a man can sin and can have a free will, and at the same time believe that your God is omnipotent, that He created the world and determined all the happenings? If He determined all that happens, and (therefore) also the bad deeds, how can a man be held responsible? Why, if he is omnipotent, did the Creator have to change himself into a man to allow himself to be killed (crucified) when it would have been enough for him just to order men to behave?" The notion that anything can be absolutely bad or good was quite incomprehensible to him. Furthermore, the Christian notion of man resembling God in appearance appeared to him as utterly primitive (or "tabe-tabe", meaning stupid)!"
It is quite surprising that a tribe thought to be from the Stone Age could argue so rationally and logically with a Christian missionary on the aspect of God. We Muslims also use the same arguments when it comes to the concept of God. It comes as no surprise to us that when the Kapauku heard that God became man they called the concept "primitive" and "tabe-tabe" (stupid). Well, 'polemics' against Christianity started in the Stone Age itself and Muslims are not to be blamed for that!
Lastly, where is this Ugatame, their supreme god, residing? In the view of Kamu Kapauku, the world is a flat block of stone and soil that is surrounded with water and extends indefinitely into the depths thus providing no room for an underworld. Above the earth is a solid bowl of blue sky that limits the known world at the horizon. Beyond the solid bowl of sky exists another world that may be similar to ours, the abode of Ugatame, the Creator.
It is quite surprising that the Kapauku knew where their God is. The Pharaoh knew where the God of Moosaa (Moses), may Allah exalt his mention, is, as the following verse mentions, which means: "And Fir'awn (Pharaoh) said: 'O eminent ones! I have not known you to have a god other than me. Then ignite for me, O Haamaan, [a fire] upon the clay, and make for me a tower that I may look at the God of Moosaa. And indeed, I do think he is among the liars." [Quran: 28:38]
Most people today are not aware where God is. They say that God is everywhere, in us and in them. For Muslims it is an important point of creed and must be known. Know you Lord before everything else!
To conclude, the Islamic belief is that every nation on the earth was sent a Prophet for their guidance. As time passed by, corruption was introduced in the religion and instead of worshipping One true God, false deities were worshipped along with Him. The best example would be of Arabia before the advent of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) (may Allah exalt his mention). They worshipped idols like Al-'Uzzaa along with Allah, the One and only true God.
[Summarised from: Islamic Awareness]
The message of the messengers
Allah, the All Wise, All Knowing, All Merciful and Just, created this Universe in order to test and examine His obedient slaves and reward them, and to punish the disobedient. He Says (what means): "We did not create the heavens and the earth and that between them in play. We did not create them except in truth, but most of them do not know." [Quran 44: 38-39]
Allah also made clear the main goal for the creation of mankind, Saying (what means): "I did not create the Jinn and Mankind except for My worship" [Quran 51: 56]
Allah, the Exalted, did not leave His slaves to rely upon their intellect and inclination to guide them to the correct way; rather He sent them Messengers as bringers of good tidings and warners. He sent the revealed Books with them to be a reference in those matters wherein they disagreed, so that no excuse would remain for the people and the proof would be established against them. Thus, after sending the Messengers, there would be no further excuse for people before Allah.
Indeed, their mission covered every good and banished every evil. They brought to humankind everything needed for their well being and happiness in this world and the Hereafter. There is nothing good, which they did not inform the people about and nothing evil that they did not warn the people against.
‘Abdullaah bin `Amr bin Al-`Aas, may Allah be pleased with him, said that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "There was never a Prophet before me except that it was a duty upon him that he should guide his nation to every good that he knew and warn them against every evil that he knew…" [Muslim]
Indeed, calling to Allah was the mission of the Messengers in order to bring the people out from darkness into light. There are many basic principles upon which their calls were based, which were the starting point for calling to Allah. These fundamental principles are:
1. Tawheed (Monotheism)
2. Prophethood
3. The Hereafter
Every book revealed by Allah gave great importance to these points. The most important and sublime of these three principles and the most fundamental of them all is Tawheed (Oneness) of Allah.
Allah Says (which means): "And We certainly sent into every nation a Messenger, (saying): 'Worship Allah and avoid Taaghoot (false objects of worship).' " [Quran 16: 36]
Allah has informed us about some of the Prophets, may Allah exalt their mention, and how they faced their people. We see that all of them proceeded upon the universal way laid down by Allah and followed the methodology Allah established for all of them. Not a single one of them is at variance with it, Allah Says (which means): "And We had certainly sent Nooh to his people, (saying): 'Indeed, I am to you a clear warner, that you not worship except Allah. Indeed, I fear for you the punishment of a painful Day.'" [Quran 11: 25-26]
The noblest of all Prophets and the last of them, Muhammad bin ‘Abdullaah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) (who was sent with the greatest, most complete and comprehensive message), began with what all the Prophets, may Allah exalt their mention, started their Da’wah (call) -- calling to the 'Aqeedah (creed) of Tawheed (Oneness of Allah), and calling for all worship to be made purely and sincerely for Allah alone. Allah's Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) started with the principle: 'Witness that none has the right to be worshipped except Allah.'
Allah Says (what means): "Say, (O Muhammad): 'O mankind, indeed I am the Messenger of Allah to you all, (from him) to Whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.' So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him that you may be guided." [Quran 7: 158]
The verses in this regard are many, what we quote here is just one example. With regard to the Sunnah (traditions and approved actions of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention )), there are many clear indications that Allah's Messenger began his call to Islam with Tawheed.
1. `Amr bin Abasah As-Sulami, may Allah be pleased with him, said: "During the times of ignorance … I heard of a man in Makkah who received revelation. So I set upon my riding beast and came to him. At that time he was in hiding, due to the oppression of his people. So I behaved in a way that enabled me to gain access to him in Makkah. I said to him: "Who are you?" He replied: "I am a Prophet.' So I said: "And what is a Prophet?' He said: 'Allah has sent me as a Messenger.' So I said: 'And what is it that He has sent you with?' He said: 'I have been sent to order the joining of ties of relationship, to break the idols, so that Allah is worshipped Alone and nothing at all is associated in worship along with Him." [Muslim]
2. At the time of the peace of Hudaibiyyah, Hiraql (Heraclius) asked Abu Sufyaan some questions about Allah's Messenger, among which he asked: "What does he (Muhammad) command you?" Abu Sufyaan replied: "He says, 'Worship Allah Alone and do not worship anything else along with Him, and abandon what your fathers say. He also orders prayers, charity, and the joining of the ties of relationship.'" [Al-Bukhari]
Consequently, the Prophets, may Allah exalt their mention, did not come to bring about the downfall of one State to replace it with another. They did not seek sovereignty, nor did they organize political parties for this reason. Rather, they came for the guidance of humankind, to save it from misguidance and Shirk (polytheism), and to take them out of darkness into light.
In this regard Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) gave an example about himself. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "The similitude of me and the message with which Allah has sent me, is like a man who came to some people and said: ‘I have seen the enemy forces with my own eyes and I am a mere warner (to you). So, save yourselves, save yourselves!’ A group of his people obeyed him and went out at night, slowly and steadily and was safe; while another group belied him and stayed in their place until the morning when the army destroyed them. Such is the similitude of those who obey me and follow what I have brought (i.e., Message) and of those who disobey me and belie the Truth which I have brought." [Al-Bukhari, Muslim and others]
The Message of the Messengers, by the Mercy of Allah, revives and enlightens the believer’s soul. This enlightenment is the revelation of Allah, which leads mankind from the darkness of Shirk (polytheism) and ignorance to the Light of Truth and Islam: "Allah is the ally of those who believe. He brings them out from darkness into the light." [Quran 2: 257]
The Messenger and the Message are evidence against the disbelievers
Allah sent His Messengers and His Books so that there can be no excuse for mankind on the Day of Judgment. The Quran says (what means): "(we sent) Messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after Messengers." [Quran 4: 165]
The Message of Allah deals with the rights of Allah on His bondsmen, the rights of man on His Creator, The Oneness of Allah and its influence on the creation, knowledge, admonition, the wisdom behind the creation, righteousness, mutual interactions, refutation of incorrect beliefs and deviations, lawful and unlawful, migration and Jihaad. In totality, it is the complete code for righteous living, which results in delight, pleasure and harmony in this life and the Hereafter.
Truly! It is on Us to give guidance (92:12)-
A person may be obedient to Allah (swt) performing good deeds and protecting themselves from evil but then they can sometimes start developing the idea that they are guided and guaranteed Allah’s safety and reward. Even self-righteousness is a disease and guidance is not something one gets through their deeds rather it is something one begs Allah (swt) for and every time we recite Al Fatiha we are asking Allah (swt) for guidance. The wretched person who disobeys and rebels against Allah (swt) and considers himself free of need also thinks he is in no need of guidance. Yet, you can have all the wealth in the world but the one wealth you will never own is guidance. Allah (swt) says it is only upon Him to give guidance regardless of how poor or wealthy you are. The word ‘alayna has been placed early in the verse (muqaddam) to emphasis that only Allah (swt) can give guidance. This verse has been interpreted in a number of ways. Firstly, by understanding that true guidance is only that which leads to Allah (swt) and secondly that it is only upon Allah (swt) to guide and to clarify the path of guidance. Of course, it was Allah (swt) who guided man even before revelation by giving him a sense of what is right and what is wrong. So, we have the pre-programmed guidance inside us and then also revealed guidance from Allah (swt) on top. Furthermore, if you are seeking guidance then the ultimate goal and conclusion of that guidance must be Allah (Swt) Himself.
Reference Link
Every Nation Was Sent A Messenger
Assalamu-alaikum wa rahamatullahi wa barakatuhu:
It is an Islamic viewpoint that every nation was sent a Messenger for their guidance. The important matter was the concept of Tawheed i.e., in oneness of Allah. The secondary matter was Shariah which kept changing from tribe to tribe and nation to nation. Allah, the most high, alone knows what is good for His creation. As it is mentioned in the Qur'ân:
And for every Ummah (a community or a nation), there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged. (Qur'ân 10:47)
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e., do not worship Taghut besides Allah)." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). (Qur'ân 16:36)
Some of these Messengers are mentioned in the Qur'ân by Allah and some of them are not as the Qur'ân says:
And, indeed We have sent Messengers before you (O Muhammad(P)); of some of them We have related to you their story and of some We have not related to you their story, and it was not given to any Messenger that he should bring a sign except by the Leave of Allah. So, when comes the Commandment of Allah, the matter will be decided with truth, and the followers of falsehood will then be lost. (Qur'ân 40:78)
So, we decided to have a look at the issue of Messengers sent to various tribes and nations and taking the advice of the Qur'ân So travel through the land and see what was the end of those who denied (the truth).
The content in this post is a discovery by serendipity. The information sometimes came from lazy browsing through the books on social anthropology and sometimes from serious research. As it was mentioned before the Islamic belief is that every nation on the earth was sent a Prophet for their guidance. As the time passed by corruption was introduced in the religion and instead of worshopping one true God, false dieties were worshipped along with it. The best example would be of Arabia before the advent of Prophet Muhammad(P). They worshipped idols like al-Uzza along with Allah.
The material below is an attempt to show that how different tribes in different parts of the world had Monotheism, i.e., worship of one true God. But along the true God some subservient gods are also worshipped in some cases.
The Kapauku Papuans Of West Guinea
The material is taken from a book called The Kapauku Papuans Of West Guinea by Leopold Pospisil. It is a case study of Stone-Age Kapauku tribe who led their aboriginal lives undisturbed by the spreading western civilization until 1938. The Kapauku Papuans are mountain people who belong to one of the several tribes whose members inhabit the central highlands of western New Guinea. Their country, most of which lies 1500 m above sea level, is composed of rugged mountain chains and deep valleys.
The Kapauku have an interesting world view. If we have to compare their religion versus Islam, the difference is very little. Regarding the Creator of the universe, the Kapauku believe:
The universe itself and all existence was Ebijata, "designed by Ugatame", the Creator, Ugatame has a dual nature: He is supposed to be masculine and feminine at the same time, is referred to as the two entities, and is manifested to the people by the duality of the sun and the moon. To my enquiry whether Ugatame was the sun and the moon I received the answer a firm denial. The sun is conceived as the ball of fire, because it provides light and is warm; moon is believed to be a cold light like that of a firefly or the bacteria that infest rotting wood. Sun and moon are only manifestations of Ugatame who thus makes his presence known to the people. they definitely are not Creator himself.[1]
On the nature of Ugatame, the Creator:
Ugatame is omniscient, omnipotent and omnipresent, credited with the creation of all things and with having determined all events. Strangely enough, however, he is not believed to exist himself. When I questioned this contention, a Kapauku defended skillfully by a question: "But how can he exist when he created all the existence?" Obviously Ugatame is beyond existence, because to Kapauku all that exists must be of phenomenonal nature; one must be able to see, hear, smell, taste or feel it. But the Creator is beyond this phenomenal dimension, because of the simple reason that He created it. because He is so to speak, in the fifth dimension and is not of phenomenal nature, He is able to be omnipresent."[2]
How about good and evil?
From this position the Kapauku "logicians" reason further that evil as well as good have been equally created and determined by Ugatame. Consequently, he can be neither good, nor bad, but he must be indifferent.... In the world created by Ugatame everything is real to the Kapauku. Even the evil spirits that belong to the creation of Ugatame are necessarily phenomenal and not supernatural.[3]
On the aspect of free will, Kapauku think:
As a further extrapolations from above premises the Kapauku argue that because everything has been determined by Ugatame there cannot be anything like a free will in man, and consequently there is no sin. After all, Creator created good as well as evil, so why should he punish a man for executing his own will?[4]
An interesting argument between a Kapauku and a Christian Missionary:
"... a Kapauku is basically logical; he refuses to accept dogmas that either oppose clear empirical evidence or that contradict his commonsense or logic. On this subject an incident in the year 1955 was illuminating to me. A very old man from the mapia region, supported by his two sons, managed to come to see me in the Kamu valley. As he explained to me, his main purpose in coming was a problem he wanted to have clarified before he died. The problem concerned the white man. He could not understand how it is possible that the white man could be so clever and ingenious in designing such amazing contrivances as aeroplanes (which the old man could see flying over his valley), guns, medicines, clothes, and steel tools, and at the same time could be so primitive and illogical in his religion. "How can you think," he argued, "that a man can sin and can have a free will, and at the same time believe that your God is omnipotent, that He created the world and determined all the happenings? If He determined all that happens, and (therefore) also the bad deeds, how can a man be held responsible? Why, if he is omnipotent, did the Creator have to change himself into a man to allow himself to be killed (crucified) when it would have been enough for him just to order men to behave?" The notion that anything can be absolutely bad or good was quite incomprehensible to him. Furthermore, the Christian notion of man resembling God in appearance appeared to him as utterly primitive (tabe-tabe, meaning stupid).[5]
It is quite surprising that a tribe from stone age could argue so rationally and logically with a Christian Missionary on the aspect of God. We Muslims also use the same arguments when it comes to the concept of God. And of course, when the Kapauku heard that the God became man they called the concept "primitive" and "tabe-tabe" (stupid). Well, "polemics" against Christianity started in the stone age itself, Muslims are not to be blamed for that!!!
Lastly, now where is this Ugatame, their supreme god, residing? Waiting for the shock:
In the view of Kamu Kapauku the world is a flat block of stone and soil that is surrounded with water and extends indefinitely into the depth thus providing no room for an underworld. Above the earth is a solid bowl of blue sky that limits the known world at the horizon. During the day the sun travels from east to west on the inside of the inverted bowl of sky and thus provides light. In the evening it slips under the edge of the bowl and travels above it from west to east. Because the bowl of the sky is solid, it shields the earth from sun's rays, thus bringing night. an empirical support for this theory according to my informants, is provided by the stars. They are thought to be perforations in the solid sky, through which the rays of the returning sun penetrate at night. In the morning the sun emerges in the east under the canopy of the sky, thus making a new day. Beyond the solid bowl of sky exists another world that may be similar to ours, the abode of Ugatame, the Creator."[6]
The Religion Of Dinka Of Africa
The people of Dinka live in a land which lies in a vast arc around the swamps of central Nile basin in the Southern Sudan. It is a flat country of open savannah and savannah forest, intersected by many rivers and streams converging upon the central basin of the Nile. About the nature of the Dinka's religious philosophy:
The word which any enquirer into Dinka religion will first and most frequently hear is nhialic. Literally, the word is the locative form of nhial, meaning 'up' or 'above', and nhialic is the word used in many contexts in which we shoud speak of 'the sky'. Part of the meaning of nhialic, then, is conveyed by the 'sky' and 'in the above'.
But further, nhialic is addressed and referred to as 'creator' (aciek) and 'my father' (wa), and prayers and sacrifice are offered to it.[7]
Regarding the attributes of nhialic:
It would be easy, it is true, to translate nhialic aciek and nhialic wa as 'God the creator' and 'God (my) father', for the attributes of nhialic and 'God' there closely coincide, as do many others - unity, power, justice, 'highness', for example.[8]
In Dinka there are important interconnexions between notions of creation and of fatherhood, through the verb 'to create' is never interchangeable with the verb 'to beget'. Divinity (i.e., nhialic) created (cak) men in the beginning, and the men he created begot or bore (dhieth) children. Divinity did not 'beget' or 'bear' men, and it would be a linguistic mistake in Dinka either to use this express for the creation of men by Divinity, or to say that father and mother 'created' their child. Dhieth means both 'to beget' and 'to give birth to', so that verbally the activities of men and women in procreation are not distinguished from each other. When a man was asked to explain what happened in coitus, he described the physical act, and added 'And that is called begetting (dhieth), and Divinity will then slowly create (cak) the child in woman's belly.'[9]
And, of course, it goes without saying that when the woman is barren, it means that the Divinity has 'refused' her a child.
Other attributes of Divinity are the Absolute Truth and the Judge.
Divinity is specially needed to intervene in human affairs, to put them straight by making the truth appear. Wet nhialic, the 'word' of Divinity, is the truth, or what really and absolutely is so; and the Dinka think that in certain circumstances men may speak this totally objective 'word', representing to others the true nature of things, whether of present, past, of future situations. Cit nhialic, 'like Divinity' or 'as Divinity', is one of the common expressions men used to guarantee the truth of what they say, and 'Divinity will see' is what any Dinka will say if he suspects another of lying or cheating him and can take no further action of his own in the matter. In some of the invocations reproduced later it will be seen that Divinity is made the final judge or right or wrong, even when men feel sure that they are right. Divinity is thus the guardian of truth - and sometimes signifies to men what really is the case, behind or beyond their errors and falsehoods.[10]
The author went on to say:
The Dinka have no problem with the prospering sinner, for they are sure that Divinity will ultimately bring justice. Since among them every man at some time must meet with suffering and misfortune, death or disease among his family or his cattle, there is always evidence, for those who wish to refer to it, of divine justice. It is a serious matter when a man calls on Divinity to judge between him and another, so seriously that only a fool would take the risks involved if he knew he was in the wrong, and to call upon Divinity as witness gives the man who does so an initial presumption of being in the right.[11]
Divinity is also considered as the supreme being.
Nhialic, Divinity, has no plural; it is both singular and plural in intention.[12]
Some interesting thoughts of Dinka about the Divinity:
Divinity is 'in the above', and what rises into the sky thus approaches Divinity. I have been asked whether an aeroplane ever touches the sky, and if Divinity can be seen from it. This is a clear indication that the Dinka can regard Divinity as distinct from the 'physical' sky, for the sky itself can obviously be seen from the earth. The way in which terrestrail being may approach Divinity is by going high, by levitation, or sometimes by building a mound or 'pyramid'. There are many reports of the rising of holy men into the sky, and sometimes by those who claim that special relations have been established between divinity and themselves. Conversely, Divinity makes contact with the earth by falling, or by letting something fall, or by hurling something down. Such contacts are made in rain, lightning, comets and meteorites, and also in free-divinites which fall and possess men. All these are manifestations of Divinity.[13]
How about the beginning of relationship of Dinka and Divinity?
Logically, and for the Dinka historically, their relations with Divinity begin with a story of the supposed conjunction, and then division, of the earth and the sky - the emergence of their world as it is.[14]
Dinka, to our surprise, have their own 'version' of Adam and Eve story, i.e., the first human beings on the earth.
One of the myths of the separation of earth and sky already given shows that the Dinka also have the idea that Divinity originally created a pair, Garang and Abuk, from whom all men are descended.[15]
The first human beings, usually called Garang and Abuk, living on earth had to take care when they were doing their little planting or pounding, lest a hoe or a pestle should strike Divinity, but one day the woman 'because she was greedy' (in this context any Dinka would view her 'greed' indulgently) decided to plant (or pound) more than the permitted grain of millet. In order to do so she took one of the long-handled hoes (or pestles) which the Dinka now use. In raising this pole to pound or cultivate, she struck Divinity who withdrew, offended, to present great distance from the earth, and sent a small blue bird (the colour od the sky) called atoc to sever the rope which had previously given the men access to the sky and to him. Since that time the country has been 'spoilt', for men have to labour for the food they need, and are often hungry. They can no longer as before freely reach Divinity, and they suffer sickness and death, which thus accompany their abrupt separation from Divinity.[16]
There are, of course, other 'versions' of the same story as described above.
From what we have seen above, it is clear that Monotheism existed among the tribes. And when Muslims encounter the Monotheism, we say, subhânallah, this is what Allah mentions in the Qur'ân. We have to look for His Signs as Allah says:
Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? (Qur'ân 41:53)
And Allah knows best!
Why Prophets are Sent
Today our greatest problem is that many do not recognize Prophet Muhammad, and others neglect or refuse to follow his way. God sent Muhammad, as he sent all previous Prophets, to illuminate our way, "God was gracious to the believers when he raised up among them a messenger from themselves who recite to them the verses of his book (Quran) and shows them his signs, purifies them, and instructs them in the book of wisdom. They were evidently in manifest misguidance." {Quran 3:164}
God sent messengers to guide people to the truth and so they could be purified of sin. Those who were enlightened by the Messengers found the way to Divine presence and attained the highest rank of humanity. In the word of Ibrahim Haqqi, "God declared that he could not be contained by the heavens and earth. He can be known and reached only through hearts." This is why messengers led humanity to the knowledge of God."
Those who follow this guidance are touched by him in their innermost selves, whether it is called heart, soul, or conscience, for only that can grasp God in his entirety. Minds cannot comprehend him and philosophy cannot reach him. God left the Quran and the prophet's Sunnah {sayings and doings} to show us how to live in the way that fulfills the purpose for which the prophets were sent. Here it is necessary to emphasize three points. First, prophets were not ordinary men; rather they were chosen men through whom God chose and paid great attention to their upbringing so that they would always seek to gain his approval. Like his predecessors Prophet Muhammad always pursued God's approval and good pleasure. His last words were, "The Highest abode" [God gave the prophet two choices before he died he could stay and live longer or die and go to heaven and his last words were the answer to this choice.] His wife Aisha gives the following account of his last moments, "I was with him during his last moments. When he became ill, he would ask me to pray for him and expecting my prayer to be accepted through his auspicious hand, I held his hand and prayed. During his last illness, I wanted to do the same and pray, when he suddenly withdrew his hand and said, 'The highest abode.'"
Second, the world is never left devoid of successors who devote their lives to preaching and teaching the truth. They should seek what the prophets sought, preached what the prophets preached and strictly follow the prophet in enjoining and spreading good and discouraging and forbidding evil.
To Guide People to the Serves of God
God declared in the Quran, "I have not created jinn and humanity except to worship me." {51:56}
We were not created only to eat drink and reproduce; these are natural fact of our life and natural needs. Our main purpose is to recognize and serve God. All prophets were sent to show us how to do things, "We never sent a messenger before you except that we revealed to him: "There is no God but I, so worship me." {21:25}
"We sent forth among every nation a messenger, saying: "Worship God alone and avoid idols and tyrants Satan and his followers." Then some of them God guided and some where justly disposed of to misguidance." {Quran 16:36}
God sent prophets to guide us to his service. Their missions were the same. However, whereas the earlier prophets were sent to their own people and for a set period, Prophet Muhammad was sent as a mercy to humanity and jinn, and for all time. According to an authentic hadith, narrated by Ibn Masud:
"Once God's messenger and I went somewhere and he drew a circle around me and told me not to leave it until he returned. He left, and after a while some tumult broke out on the other side. I wondered whether something had happened to him, but as he told me to stay put until he returned, I did so. Some time later he returned and I asked him about the uproar. He replied: "The jinn have believed and taken an oath of allegiance to me. When some of them insisted on unbelief, fighting broke out. The uproar you hear d was the fighting. This applies that my life is about to end."
Muhammad used this last sentence to indicate that he had been sent to open the way to the guidance of humanity and jinn. Once this had been done, there would be no reason for him to live, for he would have nothing more to do. This also implies that believers should never neglect their essence duties here, and should pray, as instructed by God's messenger, "O God, make me die if death is good for me; or else, make me live long as long as living is good for me!" {Bukhari}
To Teach People God's Law
Another purpose for sending prophets is to reveal divine commandments (i.e. the five daily prayers, fasting Ramadan, giving charity, not indulging in any illicit sexual relations, alcohol, and gambling). This function is called messenger-ship according to the Quran, "They deliver the message of God and do not fear anyone except God."{Quran 33:39} In addition God told Muhammad:
"O messenger, deliver that which has been sent down to you from your Lord; for if you do not, you will have not conveyed his message. God protects you against people; verily God will not guide the people of unbelief." {Quran 5:67}
The messenger was sent to enlighten humanity about all dimensions of human life. Any neglect in delivering God's message would amount to leaving humanity in darkness.
To Be Examples
Prophets were sent to serve as examples that must be followed consciously. God told his last messenger, "Those are they whom God had guided, so follow their guidance." {Quran 6:90} In particular, we are told to follow Muhammad's example, "You have a good example in God's messenger (Muhammad) for whoever hopes for the meeting with God and the Last Day, and remembers God much." {Quran 33:21} Muhammad is our leader, just as we pray as he prayed; we must strive to live as he lived.
To Establish Balance
At a time when some people lived in monasteries and others drowned in luxury, Prophet Muhammad came with the Quranic instruction, "But Seek, with that wealth which God had bestowed on you, the home of the hereafter and do not forget your portion of the lawful enjoyment of the present world." {Quran 28:77}
All prophets came to establish balance between material and spiritual life, reason and soul, this world and the next, and indulgence and abstinence. While we should declare all that God has bestowed on us to show our gratitude and due praise for him, "And as for your Lord's blessing and bounty, declare it." {Quran 93:11}, we must not forget that we will have to account for every good we enjoy, "Then on that day you shall be asked about the delights (you indulged in, in this world)!" {Quran 102:8}
The prophet inculcated this principle so deeply in his companion's hearts that it could be seen in every aspect of their lives. For example, once when breaking fast during Ramadan, Abu Bakr, the first caliph, was offered a glass of cold water. He had just taken a sip when he suddenly burst into tears and stopped drinking. When asked why, he replied, "Once I was with God's messenger and he acted as if he were pushing something with his hand and saying to it, 'Keep away from me!' I asked him what he was doing, and he replied, 'The world appeared to me in an ideal form, with all its pomp and luxury. I pushed it away, saying, "Leave me. You can't seduce me." It withdrew and said, "I can't conquer you, but I swear by God I'll captivate those who come after you.'" After narrating this hadith, Abu Bakr concluded, "Just now, I thought that the world tempted me with a glass of cold water, and I wept." {Bukhari and Muslim}
Abu Bakr and most companions lived a balanced life, despite the fact that they had every chance to live in comfort.
To be God's Witness
Prophets also were sent so that people cannot plead ignorance in the Hereafter. Regarding this, the Quran says, "Messengers as bearers of good news as well as a warning in order that mankind should have no plea against God after the coming of messengers and God is ever all powerful, all wise." {Quran 4:165}
Humanity, who has followed many so-called guides or leaders only to be lead astray, had received true guidance through the prophets. These servants of God were created for a special mission. Already prophets in their mothers' wombs, their births were extraordinary. The extraordinary harmony in the universe displays God's existence and unity. Nothing is created in vain and without purpose, "Does humanity think that he will be left neglected (without being brought to account for the obligatory duties enjoined by God on him)?" {Quran 75:36}
If prophets had not been sent, we might have had an argument against being punished in the hereafter. But, as the Quran states: "We never punish until we have sent a messenger." {Qur’an17:15}, God must sent prophets to that people cannot plead ignorance when they must defend their actions in the Day of Judgment.
Reference: Taken from the book: "The Messenger of God Muhammad"
Why Allah sent Prophet and Messengers?
Ever since people innovated the dogma of joining others in worship along with Allah, Allah had been sending Prophets and Messengers to His devotees in order to invite them to the worship of Allah and Allah Alone, to order them not to ascribe partners unto Him and bring them out of the darkness of polytheism and into the light of Monotheism. All the Prophets preached the belief in the Oneness of Allah. The following verses from the Noble Qur’an illustrate this fact:
“Indeed, We sent Nooh (Noah) to his people and he said: ‘O my people! Worship Allah! You have no other Ilaah (God) but him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Certainly, I fear for you the torment of a great Day!’” (Al-A’araaf, The Heights 7:59)
“And to ‘Aad (people, We sent) their brother Hood. He said: ‘O my people! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Will you not fear (Allah)?’” (Al-A’araaf, The Heights 7:65)
“And to (the people of) Madyaan (Midian), (We sent) their brother Shu’ayb. He said: ‘O my People! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Verily, a clear proof (sign) from your Lord has come unto you, so give full measure and full weight and wrong not men in their things, and do not make mischief on the earth after it has been set in order, that will be better for you, if you are believers.’” (Al-A’araaf, The Heights 7:85)
“And to Thamood (people, We sent) their brother Saalih. He said: ‘O my people! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah).’” (Al-A’araaf, The Heights 7:73)
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): Worship Allah (Alone) and avoid (or keep away from) Taaghoot (all false deities etc. do not worship Taaghoots besides Allah).” (An-Nahl, The Bee 16:36)
Every Prophet was sent unto his own nation for their guidance, but the Message of Prophet Muhammad (sallallaahu ’alayhi wa sallam – peace be upon him) was general for all mankind and jinn (a being created from smokeless flames).
“Say [O Muhammad (sallallaahu ’alayhi wa sallam)]: ‘O mankind! Verily, I am sent to you all as the Messenger of Allah.’” (Al-A’araaf, The Heights 7:158)
So the aim of sending these Prophets and Messengers to mankind and jinn was only that they should worship Allah Alone, as Allah said:
“And I (Allah) created not the jinn and men except they should worship Me (Alone)” (Adh-Dhaariyaat, The Winds that Scatter 51:56)
And to worship Allah means to obey Him and to do all that He has ordained, – and to fear Him by abstaining from all that He has forbidden. Then those who will obey Allaah will be rewarded in Paradise, and those who will disobey Him will be punished in the Hell-fire.
Quran's Message for Humanity
Is Quran relevant to Muslims only? What about the humanity.
Is the Quran only for Muslims? If God is the Lord of the worlds (Quran 1:2) and the Prophet is described as the messenger for the worlds (Quran 21:107) and the Quran is introduced as a reminder to the worlds, (Quran 68:52) then what is the relevance of the Quranic message to the world? How can the world, Muslims and non-Muslims, alike, benefit from the universal message of a universal and compassionate God? Can non-Muslims practice divinely revealed values without acknowledging their original source and without adhering to the total divine call?
Introduction
The Quran, Muslims believe is the final testament God revealed for human beings through Prophet Muhammad , in the seventh century. They believe that that the Quran affirms everything that was revealed to all the previous messengers in the past including Prophets Abraham, Ismail, Isaac, Jacob, Moses, and Jesus. The Quran recognizes the principle of inclusiveness when it says: "I have come to you, to attest the Law which was before me. And to make lawful to you part of what was (before) forbidden to you; I have come to you with a sign from your Lord. So fear Allah, and obey me." (Quran 3:50) The Quran also acknowledges that divine message has been sent to all in all languages and the Quran affirms the continuity of the divine message. "O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hind wards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out." (Quran 4:47)
The Quran acknowledges the common thread in all the divine messages when it says: "The same religion He has established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that you should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which you call them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). (Quran 42:13)
The Muslims believe that the guidance in the Quran is for all time, and all people. Even though many Muslim scholars have often differed on the issue of giving a copy of the Quran to non-Muslims, quoting the Quranic verse that says "none shall touch but those who are clean," (Quran 56:79) yet more serious among them believe that the verse refers to the purity and sanctity of the divine message emphasizing the fact that it is revealed by the one who is absolutely authentic (Allah) and delivered by the one who is sacred and pure (Angel Gabriel) and delivered by the one (Prophet Muhammad ) who is innocent from committing any wrong in communicating the message.
In fact, the Quran addresses human beings as "Ya aiyuhal Nas" (O Humankind) directly 306 times and indirectly more than two thousand times in its over 6,000 verses. In contrast the Quran specifically addresses Muslim men and women (Ya aiyuhal Muslimun/Muslimat/Muslimatun/etc) by name only 49 times. How can anyone refuse to share a copy of the Quran with non-Muslims? In fact, the first revelation that the prophet received was first recited by the Prophet to non-Muslims.
Regardless, the Muslim scholarship, by and large, has inadvertently turned the Quran into a manifesto for Muslims only making the argument that Quran is a book of guidance for Muslims primarily. On top of this the use of the Quran has been limited to ceremonial recitation. Is there nothing for the non-Muslim creation of God in the book Muslims attribute to a Merciful and Compassionate God of all. Can a non-Muslim make use of the guidance of the Quran while still remaining outside the fold of Islam? Can Islam be practiced by non-Muslims in its normative sense without adhering to its form ritual structure?
Contrary to what some Muslims might believe the fact is that many human beings, regardless of their relationship with Islam, have on their own reached conclusions that the Quran introduced to the world through revelation. In a way, many non-Muslims have shown a better understanding of the message of the Quran even without fully identifying with Islam than shown by many Muslims.
For instance, the empiricism 1 in modern natural and social sciences is a known reality of our epistemology. The Quran announced this maxim clearly when it said: "And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be inquired into (on the Day of Reckoning). (Quran 17:36) In other words one must use all methods of inquiry to come to a conclusion and decisions in all aspects of life must not be based on superstitions and hearsay.
There are five major divine ideas expounded in the Quran that human beings have now begun to realize as the essence of their humanity. They were there in other religious scriptures and they are defined in detail in the Quran, yet, humanity as a whole waited for almost 7,000 of its recorded human history to acknowledge their legitimacy and validity.
These ideas have constantly provided guidance to reformers and idealists regardless of their religious or ethnic backgrounds all over the world for centuries. What is ironic is that while acknowledging the supremacy of these ideas many Muslim groups and leaders in the Muslim world have often negated them through their writings or actions. Those five ideas are: oneness or unity of humanity, dignity of human beings, universalization of natural resources, justice and peace. No human society can live in a state of stability and progression without accepting these ideas and making efforts to live by them.
Oneness of humanity
The Quran places emphasis on the oneness of human beings. It introduces the idea of common human origin and ancestry at four different places and says that humans have their origin in a single cell or soul.
"O mankind! Reverence your Guardian-Lord, who created you from a single soul, created, of like nature, the mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you." (Quran 4:1)
"It is He Who hath produced you from a single soul: here is a place of sojourn and a place of departure: We detail Our signs for people who understand." (Quran 6:98)
"It is He Who created you from a single soul, and made the mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): If Thou gives us a goodly child, we vow we shall (ever) be grateful." (Quran 7:189)
"He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)?" (Quran 39:6)
Thus the purpose is to ensure that the unity of humanity is never compromised and the differences that exist among people are resolved through a process of mutual understanding on the basis of ideas that are divine revealed.
"Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He wills to a path that is straight." (Quran 2:213)
The Quran acknowledges the diversity in humanity but described it as a functional aspect of existence and not structural.
"To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that has come to you. To each among you we have prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which you dispute; (Quran 5:48)
The Quranic assertion about the oneness of humanity is a powerful message for all those who still want to live in their own tribal, national and ethnic cocoons without any respect and regard for the other. The Quran does not want a person to cancel one's identity by birth but wants that identity to enhance inclusiveness rather than exclusiveness.
"O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran 49:13)
The idea that despite differences in our DNAs and fingerprints, we all have a common origin and can relate with each other accepting every human as part of our extended family whether we are able to trace our bloodlines or not is in itself a powerful unifying idea, an idea whose time has finally come in a world that is shrinking every day.
Dignity of Human Beings
The Quran places great emphasis on the dignity of human beings regardless of their gender or race or even status. It says: "We have bestowed dignity on the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation." (Quran 17:70) The dignity comprises rights and duties. It means that all human beings are created equal by the One Creator, and no one is superior to another on the basis of his or her birth or family or tribe. It is only the divine that alone is the judge to decide who lived up to his/her dignified status accepting the dignity of the other. The dignity also means that human beings have a right to life, right to freedom of religion, right to freedom of lifestyle, right to labor, right to security and right to family are secured, even if that means that human beings do not accept divine guidance.
The Quran does not want people to deprive others of these rights because of their color, gender or even religion. The Quran does not give preference to one over the other. The Quran does not say that only Muslims or who have faith in God deserve dignity or rights that are associated with dignity. It talks in a broader term and declares that no one has a right to deny humans their dignity that is a God given right.
Not very long ago, the world had difficulty in realizing the validity of this Quranic message. People were discriminated on the basis of their ethnicity or gender or status and religious scholars and political experts were providing justification for these discrimination. A classic case of this denial of dignity can be found in India where according to religious scripture a group of people were categorized as low castes or untouchables because of their birth in a particular social group. Even though, India has banned that in its constitution and legally such a discrimination is punishable, yet it is still practiced widely in the country. In the United States, we had the "N" word for African-Americans in vogue for several centuries and is still uttered in several private sessions. But no one in the world today can argue for segregation and discrimination on the basis of race, religion,, gender etc. The world has begun to realize and implement the Quranic message of the dignity of humankind. This message is relevant in our time more than ever before, regardless whether Muslims practice it or not because it certainly can inspire people of all faith to stand with each other in defense of human dignity of all.
Universalization of Natural Resources
The third Quranic message relevant for humanity at large is its emphasis on the universality of natural resources. Earth, oceans, skies water, and wind are for the benefit of all. No one can monopolize them for their exclusive use. No one can use their access to these resources to deny others the rights bestowed to them. Thus the Quran states, "It is He Who has created for you all things that are on earth; moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He has perfect knowledge." (Quran 2:29)
The distribution of these human resources in a manner that would ensure the dignity and oneness of humanity is a major challenge for human beings. Wars have been fought for land and access to natural resources such as water, land or gas without realizing that none of these natural treasures were created by humans, yet human beings have always fought over their greed to control them.
The Quran explains that the purpose to provide these resources is to ensure that human beings are not deprived of their basic needs for survival. It asks human beings not to use them to exploit fellow human beings. Our world today has about 1.6 billion people who sleep hungry every night. Our world has over 60 percent of the population that earns less than a dollar a day. Malnutrition is common and so is homelessness. People are deprived of drinkable water even though there is plenty of fresh water resources. People are still forced to live on streets and under open skies even though there is plenty of land to provide housing to everyone.
In religious circles everyone talks about removing poverty or at least ensuring that people's basic needs are addressed. The Quranic message certainly gives guidance in this matter and invites people to work together to ensure that no one sleeps hungry and no one is homeless. The Quran addresses the issue of basic human needs in great details in verses 12 to 18 of chapter 90 when it explains what is this steep uphill ascent? Who else can tell you better than the Almighty? So listen: The uphill ascent is that a human should not only look after himself. Wherever he sees a human neck caught in any kind of subjugation or bondage, he should free it. That is to say, the first and foremost thing to do is to establish a system where no one is subdued by or subjugated to another. Everyone walks with his chin up, with total physical and mental freedom. (He should not have to follow and obey any Law except that of Allah the Almighty.) And during the period when some people take over all primary sources of subsistence and create a state of general distress and hunger, this system should look after the needs of those who, despite living among other people, feel lonely and helpless; or of the needs of those who have to labor hard for a morsel. They are the auspicious and prosperous people on the right path, enjoying the pleasures of life.
Justice for all
Justice is the buzz world in our modern vocabulary. The Quran not only emphasizes justice but also recommends a step above justice, i.e., working for the good of others at the expense of one's interest. On the other side are those who are also true to their faith. They always give preference to the needs of the newcomers, even if they themselves are indigent and living a life of hardship. (Quran 59:9) The Quran reminds that people who are likely to achieve prosperity are those who change their personalities and no longer push others aside to selfishly fulfill their own needs. Realizing that the other person's need is more demanding they voluntarily allow them to fulfill it first.
The Quran recommends a simple maxim for justice "O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do." (Quran 4:135)
"O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do." (Quran 5:8)
Every human society accepts justice as its core value, yet we find that every human society violates its own declared values and promotes injustice on the basis of divisions that people have created among themselves. So much inequality, indignity and denial of basic human rights takes place in our world simply because people tend to view justice for others as not binding. However, without adhering to justice, it is impossible to think of dignity, unity or universality of humanity.
Peace is the goal
The ultimate goal of humans in this world is to secure a peaceful human society so that a peaceful family can protect the interests of a peaceful individual for achieving his or her true potential in deliberating on the purpose of this life and preparing for a life that is eternal in every sense of the term. The unity of humanity, the dignity, the justice and the universality of human resources pave the path for peace. They liberate humans from the mundane and profane and take them to the realm of sublime and sacred. They ensure that that human beings reconcile between their greed and their need.
Defining the purpose of his guidance the Quran says that "through which God shows unto all that seek His goodly acceptance the paths leading to peace and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way. (Quran 5:16)
The Quran repeats the message several times that the purpose of human efforts is to enable humans to dwell in an abode of peace, "theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing." (Quran 6:127) and explains "And [know that] God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way." (Quran 10:25)
Thus, the message of the Quran is universal and eternal. The divine sets the standards through messages delivered to human beings. It was left to individuals to seek the path of unity, dignity, universality, justice and peace not the path to argue with each who is better than the other or who would qualify for the grace of God and who would not. Let the world not deprive itself of the benefits of the divine guidance because of the sectarian, myopic and often arrogant behavior on the part of some Muslim groups. Let the world make use of these values that are universal and would help everyone. Muslims should also not shy away from joining those who work for these values even if their proponents happen to be those who profess other faiths or no faith.
The Wisdom in Sending the Messengers – Shaykh Muhammad al-Uthaymin
All praise belongs to God, we praise Him, seek His aid, seek His forgiveness and repent to Him. We seek refuge in God from the evil of our own selves and from our evil deeds. Whomsoever God guides, none other than Him can misguide, and whomsoever God misguides, none other than Him can guide.
I bear witness that there is none worthy of worship except God without associating partners with him, and I bear witness that Muḥammad is His servant and final Messenger – May God bestow abundant blessings and salutations upon him.
To proceed,
It gives me great pleasure to present to this noble assembly a lecture entitled, “Signs of the Prophets and Their Effect on Society”.
Introduction
God the Most High created Ādam with His Hands from clay, fashioned him and blew a soul into him. He also taught him the names of all the creatures and commanded the Angels to prostrate before him. God provided Ādam with a mind and then chose to create a wife for Ādam named Ḥawāʾ. God then created many men and women from their loins, this was the origin of mankind, and they began to roam the Earth. At this point, mankind performed acts of worship in accordance with the revealed commands of God conveyed to Ādam, in a manner suitable for that time and place.
There was for mankind, at that time, no cause for trials or diversion from their father’s method in worshipping God ﷻ and adhering to his example. After much time had passed and his descendants significantly multiplied, with habitats vastly spread and the competing of people in the attainment of worldly riches, differing ensued between the people and they began to deviate from the way of their forefather. Thus, God sent Messengers. The first Messenger sent to the people was Noah (Nūḥ), God stated ﷻ,
كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ ۞
وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ بَغۡيَۢا بَيۡنَهُمۡۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ
۞ وَٱللَّهُ يَهۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ
Mankind were one community and God sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between the people in matters wherein they differed [Q 2: 213]
Ibn ʿAbbās –may God be pleased with him- mentioned “Between Nūḥ and Ādam were ten generations, all of them were adherent to the true legislation, then they differed in this, so God sent Prophets as proclaimers of glad tidings and warners from evil.”
The Wisdom in Sending the Messengers
Since the human intellect is unable to independently determine the worship of God in the manner which pleases and is most beloved to Him, and in addition to the fact that a human is incapable of instilling systematic organization and adequate legislation for the creation whilst taking into consideration the vast differences in people – as this is not possible by anyone besides God – it is therefore evident from the perfect Wisdom and Mercy of God to send Messengers and reveal books to reform His creatures and establish the evidences upon them. God says,
۞ رُّسُلاً۬ مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةُۢ بَعۡدَ ٱلرُّسُلِۚ ۞
Messengers as bearers of good news as well as of warning in order that mankind should have no plea against God after the Messengers [Q 4:165]
The wisdom in sending the Messengers can be summarized in the following:
Firstly: Determining the proofs upon the creation for none to be able to have a plea before God, as He has stated that those who will be in search of refuge from the torment will say,
۞ رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولاً۬ فَنَتَّبِعَ ءَايَـٰتِكَ مِن قَبۡلِ أَن نَّذِلَّ وَنَخۡزَىٰ ۞
“Our Lord! If only You had sent us a Messenger, we should certainly have followed your Āyāt [proofs, evidences, verses, lessons, signs, revelation, etc.] before we were humiliated and disgraced” [Q 20:134].
God indisputably ceased this type of excuse from its core by sending the Messengers and aiding them with the clear signs that indicate their truthfulness, authenticity of Prophethood and soundness in their practices.
Secondly: Guiding the people and directing them to all that is good and righteous for their own benefit as it pertains to the worldly affairs and hereafter, because regardless of how much understanding, intelligence and astuteness of mind an individual may have been given, their minds still remain incapable of independently organizing the common affairs that bring about benefit to the Ummah [Nation] in its entirety as one that is coherent, adequately equipped and fair in delivering the correct rights to their recipients. The Prophet ﷺ said,
“My example can be likened to a man who lit a fire, and when it illuminated its surrounding area, flying insects [moths etc.] began to fall in it, so he would obstruct them from it but they would overwhelm him. I endeavor to obstruct you from the fire but you instead plunge into it.“
The Messengers guard the people against harm and invite them to whatever benefits them.
Thirdly: Uniting the people upon one religion and in agreement with one man. The submission by the people to what they witness of the signs that happen in support of the Prophet ﷺ is the swiftest, strongest and most effective reasons for unity. This is because they unite in this way upon a deeply rooted creed and firmly established faith. Thus, this results in righteousness and reform. Support for the Messengers through the signs, and the fact that they resemble some things that became widespread in that era.
If a man emerged from amongst us and said that he is a Prophet ﷺ upon whom revelation descends, and that obeying him is compulsory and that whomsoever disobeys him is recompensed with the fire, while whomsoever obeys him is recompensed with Paradise, then he proceeds to pass legislation, establish traditions and then says, live by these laws or else you will be recompensed with the fire; no individual would accept this from him regardless of his level of truthfulness and honesty until he presents clear evidence to highlight his truthfulness. Therefore, if anyone were to reject the claim of this claimant who has emerged without any clear evidence to what he says, that individual who rejected the claim would not be blameworthy. The minds of people will comply with the fact that the claimant must present the proof, if that isn’t the case, the claim should not be accepted.
In solidifying the proofs upon the creation through the Messengers, God supported them with clear proofs that indicate their truthfulness, and that they are truly His Messengers. God selected from amongst the people those whom He knew were worthy and best suited to convey the message, and able to handle its challenges and remain patient towards the plots of its enemies. God states,
۞ ٱللَّهُ يَصۡطَفِى مِنَ ٱلۡمَلَـٰٓٮِٕڪَةِ رُسُلاً۬ وَمِنَ ٱلنَّاسِۚ ۞
God chooses Messengers from angels and from men [Q 22:75]
He also states in another chapter,
۞ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُ ۞
God knows best with whom to place his Message [Q 6:124]
He chose accomplished and resilient men, civil, compassionate and understanding people. God also mentions,
۞ وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالاً۬ نُّوحِىٓ إِلَيۡہِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ ۞
And we sent not before you (as Messengers) any but men, whom we inspired from among the people of the townships [Q 12:109]
i.e: The city folk, as a city can be referred to as a town and this is displayed when God labeled Mecca a town in the following verse,
۞ وَكَأَيِّن مِّن قَرۡيَةٍ هِىَ أَشَدُّ قُوَّةً۬ مِّن قَرۡيَتِكَ ٱلَّتِىٓ أَخۡرَجَتۡكَ أَهۡلَكۡنَـٰهُمۡ ۞
And many a town, stronger than your town which has driven you out We have destroyed [Q 47:13]
He likewise called it Umm ul-Qurá [The Mother of Towns]:
۞ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ ۞
So that you may warn the Mother of Towns and all those around it [Q 6:92].
God never sent a Messenger except that He supported him with signs that indicate the authenticity of his message and the genuineness of his call. God stated,
لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ
Indeed We have sent out Messengers with clear proofs [Q 57: 25]
i.e: Clear and manifest signs that leave no room to doubt the authenticity of that particular Messenger who had been sent. The Prophet ﷺ said,
There has never been a Prophet amongst the Prophets but was given miracles because of which people had security or had belief)
This is from the perfect Wisdom of God and His Mercy towards His servants that He supports the Messengers in order for their affair to be uncomplicated and so that the people do not suffer in a state of confusion and become doubtful without a sense of assurance.
These signs that the Messengers came with are outside the natural capability of man. If it were within the capability of any man, it would not be correct to call it a miracle due to the fact that anyone could claim to hold the true message and bring about a miracle if it were within his capabilities. However, the miracles of the Messengers cannot appear at the hands of normal men. The scholars have asserted that the major signs that happened at the hands of each Messenger resemble the type of activity that became prevalent amongst the people of that era whom the particular Messenger was sent to. The scholars have been able to evidently prove and cite this through the miracles handed to Prophet Mūsá (Moses), ʿĪsá (Jesus) and Muḥammad.
Signs of the Prophethood of Moses (Mūsá)
In the time of Moses, the practice of magic was at an advanced level, to the extent that the magicians had reached the ultimate level of expertise and skill. Therefore, from the greatest miracles that Moses presented was the act in which he would defeat the magicians with something that resembled magic but in reality differed tremendously, because whatever Moses came with could be seen in reality by all witnesses, contrary to the acts of the magicians who would cast spells over the eyes of the people though trickery and deception rather than presenting a real change and transformation of objects for people to see. From the miracles given to Moses was his staff that he would release and it would become a live snake, however when he took hold of it again it would reform back into a staff. Moses once again used his staff before the tyrant Pharaoh when he invited him to believe in God. Likewise, Moses would place his hand inside his bosom and would remove it without any ailment and white in colour – i.e: without deformity or skin condition – and this was the case when he revealed his hand to the Pharaoh when he was being invited to believe in God.
When the Pharaoh witnessed these two miracles, he paraded his arrogance and said to the surrounding audience,
۞ إِنَّ هَـٰذَا لَسَـٰحِرٌ عَلِيمٌ۬ يُرِيدُ أَن يُخۡرِجَكُم مِّنۡ أَرۡضِڪُم بِسِحۡرِهِۦ فَمَاذَا تَأۡمُرُونَ ۞
Verily, this is indeed a well versed sorcerer – He wants to drive you out of your land with his sorcery, then what is your counsel, and what do you command. [Q 26: 34-35]
Moses also used his staff when he was called in front of the magicians when they released their ropes and staffs in a huge gathering and display of sorcery that the Pharaoh organized in order to defeat Moses and what he falsely claimed was the magic of Moses.
So when the crowd gathered along with the magicians, they released their ropes and their staffs and took an oath,
۞ وَقَالُواْ بِعِزَّةِ فِرۡعَوۡنَ إِنَّا لَنَحۡنُ ٱلۡغَـٰلِبُونَ ۞
‘By the honour of the pharaoh, we shall indeed be victorious’ [Q 26:44]
So they presented highly advanced magic to the extent of that their ropes and staffs would give the illusion that they are moving to anyone that sees them. Then Moses released his staff by the command of God the All-Mighty and behold it immediately swallowed up all the falsehood that they presented. At that point, the magicians whilst they were the most knowledgeable about their practice realized that the actions of Moses was not magic, rather it was from the matters that humans could not challenge, thus the magicians fell into prostration and said:
۞ قَالُوٓاْ ءَامَنَّا بِرَبِّ ٱلۡعَـٰلَمِينَ رَبِّ مُوسَىٰ وَهَـٰرُونَ ۞
‘We believe in the Lord of all Dominion, The Lord of Moses and Hārūn (Aron)’ [Q 26: 47-48]
This staff was also used for another purpose, it was when Moses was in search of water for his people, he would strike the rock with it and water would gush out from the rock in twelve places in accordance to the number of tribes within the tribe of the children of Israel.
The staff was also used when Moses and his followers reached the sea whilst being followed closely by the Pharaoh and his troops, God revealed to him that he should strike the sea with his staff, he did so and the sea was split into twelve different paths that Moses and his followers walked through to salvation.
Signs of the Prophethood of Jesus (ʿĪsá)
During the time of Jesus (ʿĪsá), the science of medicine had reached a highly advanced level. Therefore the miracles handed to Jesus resembled the practice of medicine that had become cutting-edge. The significant difference was that Jesus presented something that medicine failed to do, Jesus would fashion the shape of a bird from the soil and blow into it and it would then fly by the permission of God whilst the people witnessed this, he would also cure the one that was born blind and heal the leper all by the permission of God. The doctors at that time were unable to cure these two aforementioned illnesses and this remains the case until this day as far as I am aware. Some of the scholars have stated: ‘He was named al-Masīḥ due to the fact that any ill individual he wiped across would be cured’. It is also been mentioned in the Qurʾān that Jesus would give life to the dead by the permission of God, and in another verse it is stated that he would resurrect the dead by the permissions of God. Both are different actions, the first is giving life to the dead before they are buried, and the second is giving life to the dead along with resurrecting them from their graves after they have been buried, and there is no doubt that the miracles that were handed to Jesus are beyond the capabilities of humans. Therefore, being given such miracles as support is evidence and clear proof that he is a Messenger from God Who is the sole Creator and Perfectly Capable.
God could also support His Messengers with other miracles, however the most prominent and paramount ones of those are the ones that resemble the type of practice(s) that were widespread during the era of that particular Messenger.
This is why God supported His Messenger Muḥammad ﷺ with numerous miracles, the greatest and most prominent of them being this Noble Qurʾān that is the speech of the Lord of all Dominion; a book that is never subject to any falsehood and is revealed from God. During the time of the Messenger Muḥammad ﷺ, proficiency and eloquence of speech along with its delivery was widespread. Purity of language and eloquence had become the reason for attaining honour and mastery in society as is well known to those who study history.
Miracles and Signs of the Prophets
The miracles are in fact the signs that thwarted all the efforts of humans when they attempted to replicate them. God names them Āyāt (signs), they are signs that reveal the truthfulness of the Messengers – May the blessings and salutations of God be upon them – in the message they conveyed.
The technical meaning of a miracle as understood by the scholars of Islam is: ‘An abnormal occurrence’, in other words, something that occurs in opposition to the universal course of events that have been set out by God, whilst being undisputable and granted by God to the Messengers for their support.
An example of such an event was the splitting of the Moon and the sprouting of water from the hand of the Messenger Muḥammad and other than that.
Thus, any incident that happens according to the norm cannot be called a miracle. So if an individual were to say ‘I will show you a miracle, it is that one hour will not pass before the sun rises’ whilst he says this, the time shows that there is less than one hour before sunrise. If the sun rises at its scheduled time, its emergence will not count as a miracle for this claimant because its rising at its time is according to the norm and not abnormal. Likewise, even if an abnormal incident were to take place but is susceptible to challenges, it would not be called a miracle. This is seen in the practices of magicians, sorcerers and their like because other magicians and sorcerers can challenge their practices.
If the abnormal incident were to take place at the hands of a noble and pious person (ally of God), it would also not be called a miracle, but rather it would technically be called a Karāma (an act he has been honoured with). However, this incident that has occurred at the hands of this pious individual is in fact a miraculous sign of the Messenger who this pious individual follows, as it is a proof of the correctness of this individuals methodology.
Benefits Derived from the Miracles of the Prophets
1. A clear manifestation of the ability of God ﷻ, as it is inescapable that these occurrences are beyond the scope of any creation and they are also a testimony to the authenticity of the message, and since it is abnormal, it remains a proof for the ability of the Creator and that He is able to change the norm that people have become accustomed to. This is why an individual can become perplexed at these miracles that leave them no option but to believe in the message of the Messengers because he has presented something that only God can do.
2. The clear display of the mercy God has towards his servants, as these miracles that are witnessed by the people are in support of the Messengers and a reason for the increase of faith and reassurance in the message. This will result in an increase in their certitude and reward from God without encountering any confusion, doubt or disarray.
3. A clear manifestation of the perfect Wisdom of God, He did not send any messenger to be left in an idle state without supporting him with the things that prove his truthfulness. If an individual were to send someone with an important mission without providing him with the tools that prove and highlight the genuineness of the message, it will be deemed as foolishness from the sender and irresponsible behavior by the Messenger. What would you expect in the case of the greatest Message ever sent from the One with perfect wisdom? Clear evidences and signs would no doubt support it.
4. The mercy that God has bestowed on the Messenger. He has been sent and God has facilitated the acceptance of the Message through the miracles that take place at the hands of that Messenger in a way that deeply convinces the creation with occurrences that cannot be matched or challenged, nor can they be rejected except by pure denial and stubbornness, God said,
۞ فَإِنَّہُمۡ لَا يُكَذِّبُونَكَ ۞
They do not belie you( i.e. They do not belie you because of these miracles that indicate your truthfulness) [Q 6: 33]
God also said about the Pharaoh and his people,
۞ وَجَحَدُواْ بِہَا وَٱسۡتَيۡقَنَتۡهَآ أَنفُسُہُمۡ ظُلۡمً۬ا وَعُلُوًّ۬اۚ فَٱنظُرۡ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُفۡسِدِينَ ۞
They belied them wrongfully and arrogantly, [though their own selves were convinced], so see what the end result of the evil doers was [Q 27: 14]
5. Establishing the proof over the creation. If a Messenger were to appear without a miracle that indicated his truthfulness, the people would have a valid excuse in their refusal to accept and believe in him. But if the Messenger comes with convincing signs in aid of his message, the people would not have a case in rejecting his Message.
6. A clarification that the Universe is governed by God and yields to His commands and that if this Universe governed itself or was governed by a force of nature that contains elements that react with one another in order to produce something, things would never change instantly nor would the norm be altered through someone as a support for their declaration. Take a look at the planets and the solar system that do not change merely due to the passing of time unless God wills. They exist as per the decree of God ﷻ. They have existed since their creation by God and will continue to exist until God permits their extinction. On one night, the pagan tribe of Quraish requested to see a miracle from the Prophet Muḥammad, so Prophet Muḥammad ﷺ pointed to the moon and it split in half with each half separated and distant from the other for all to see. Subsequently, out of pure denial and stubbornness, the pagan tribe of Quraish claimed that Muḥammad had cast a magic spell on them. They asked the travellers to Mecca on that night if they had seen the splitting of the moon, so they informed them that they witnessed it that night. Does this not unequivocally prove that this Universe in its entirety is governed by and yields to the Creator, the Perfectly-wise!?
The miracles of Moses (Mūsá) and Jesus (ʿĪsá) – may the blessings and salutations of God be upon them – have been mentioned previously as it relates to his staff that transformed into a snake and the use of it in striking the sea to part it, and the rock that gushed out water. In addition, the revival of the dead and their resurrection from their graves as it pertains to the miracles of Jesus (ʿĪsá).
The Miracles of Muḥammad
Shaykh al-Islām Ibn Taymīyyah – May God have mercy upon him – mentioned in his authorship of [Al-Jawāb al-Ṣāḥīḥ li-man Baddal Dīn al-Masīḥ]: ‘The signs and clear evidences that stand as proof for the Prophethood of Muḥammad are many. They are more in number than those of the other Prophets. Some scholars have called them ‘miracles’ whilst they have also been called ‘proofs of Prophethood’, ‘signs of Prophethood’ and names similar to these. These terms that have been used to name the signs of the Prophets, more effectively demonstrate the meaning, rather than the term ‘miracle’. This is why the term ‘miracle’ is not found in the Qurʾān or the Prophetic tradition, rather the terms ‘āyah’ (sign), ‘bayyinah’ (proof), and ‘burhān’ (conclusive evidence) are found.’
Ibn Taymīyyah also stated: ‘Signs are of two types, one type is the one that has passed and become well known through proven knowledge, and the other type still remains until this day such as the Qurʾān, along with the faith and knowledge that his followers possess and his legislation that he taught’.
Ibn Taymiyyah mentioned other examples and we shall go through some of them here in further detail inshāAllāh (God willing).
Amongst these signs:
The Noble Qurʾān: It is the greatest sign for the Prophet Muḥammad ﷺ because it is the most complete and constant sign. Ever since God revealed this Qurʾān to him, it has been a sign that bears testament to the Prophethood of Muḥammad ﷺ until this day. The Qurʾān is the speech of God in meaning and expression, God spoke this Qurʾān [in a manner that befits His Majesty] and conveyed it to the Angel Jibrīl, then Jibrīl descended with it to the heart of the Prophet where he embraced and memorised it; an act that God guaranteed that He would do, as He stated,
۞إِنَّ عَلَيۡنَا جَمۡعَهُ ۥ وَقُرۡءَانَهُ ۥ ۞ فَإِذَا قَرَأۡنَـٰهُ فَٱتَّبِعۡ قُرۡءَانَهُ ۥ ۞ ثُمَّ إِنَّ عَلَيۡنَا بَيَانَهُ ۥ ۞
Indeed, upon Us is to gather it in your heart and to make possible its recitation – So, when we have recited it [through Jibrīl] then follow its recitation – Then upon us is its clarification. [75: 17-19]}
Since God has guaranteed to clarify it, it would subsequently mean that the Messenger would memorize and comprehend it in order to convey and explain it to the people. The All-Mighty said,
۞ إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُ ۥ لَحَـٰفِظُونَ ۞
Verily, it is We who have sent down the Qurʾān, and indeed we will guard it [from corruption]. [Q 15: 9]}
The Qurʾān is a sign from amongst the signs of the Prophet ﷺ that prove his truthfulness from numerous perspectives:
Firstly: The collective inability of the entire creation whether it be a joint effort or individual, to produce something similar to this Qurʾān. God said,
۞ قُل لَّٮِٕنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَـٰذَا ٱلۡقُرۡءَانِ لَا يَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُہُمۡ لِبَعۡضٍ۬ ظَهِيرً۬ا ۞
Say, if Mankind and the Jinn were to work together to produce the like of this Qurʾān, they could not produce the like thereof, even if they helped one another. [Q 17: 88]
Meaning: They cannot produce something similar to it even if they were to aid one another in doing so, this is because the Qurʾān is the speech of God and is never resembled by anything from the speech of the creation, not from the aspect of articulation, meaning, its effect on the one who is exposed to it or the fruitful, praiseworthy outcomes.
Secondly: In terms of its power, serenity, composition, elegance of style, structure, clarity, and immeasurable value in meaning; all of which do not diminish the more it is scrutinised and pondered over. To the extent that you may hear a verse that is continuously read and a new meaning may appear to you upon its repetition, evoking the notion that this verse was revealed to address you.
Shaykh al-Islam Ibn Taymīyyah stated: The structure and style of the Qurʾān is unique and unprecedented. It is not in the style of speech that people are familiar with and nobody has ever presented a style that resembles it. It does not sit in the categories of poetry, letter writing or speech composition. Its structure is not that of known speech from the Arab or non-Arabs, and the purity of language and eloquence it possesses is unique and differs from any other speech whilst being unparalleled by the speech of any creation.
The scholar Muḥammad Rashīd Riḍā mentioned in his book entitled (Al-Waḥy al-Muḥammadī) under the fourth chapter sub-heading:
‘If the Qurʾān was revealed in the same fashion and order as the books that people are accustomed to, it would have lacked a great distinguishing factor in offering guidance. I also add that if it were revealed in that manner in its composition, it would have lacked one of its finest qualities in being incomparable‘. He also stated, ‘If the Qurʾān contained chaptered headings and sub-headings like the books people are accustomed to, it would have lacked one of its greatest traits in its formation and subject matter. All this can be identified from the light we shall shed on the benefits of the Qurʾān in its composition and style that the Lord of the Universe, the One Who possesses Perfect Knowledge, Wisdom and Mercy revealed it in. The Qurʾān achieves all of these aims and shares them throughout the many short and long chapters in, whilst taking into consideration the many different events that are covered and their repetition and maintaining the soul-stirring eloquence that moves the heart and senses without displeasure or boredom’. He went on to mention further qualities such as ‘the method in which the speech is delivered in enticing interest, presenting a threat, causing a sense of amazement or blame, arousing a love for something, addressing a reprimand, rebuking, presenting rhetorical questions in rebuke, affirming, disparaging and admonition; all of which are qualities of the Qurʾān which remain unparalleled by the speech of humans, whether it be from sermons, poetry or other forms of rhyming. So by this perfect and unprecedented standard of speech and eloquence in delivery, the Qurʾān’s original state does not diminish nor is it subject to renewal through constant repetition’ [End quote]
Thirdly: The miraculous qualities of the Qurʾān in terms of its elevated targets for the creation, perfect mannerisms and reforming laws. It came in order to correct the creed of people as it relates to the belief in God ﷻ and all that is connected to it such as the Names, Attributes and Actions of God as well as the belief in all of His Angels, the Revealed Books and Scriptures, His Messengers, the Day of Judgment, the good and bad of divine decree and anything pertaining to it. It also came to establish sincerity in the worship of God, liberate the minds and consciences from worshiping other than God ﷻ and being attached to them either out of fear, hope, love or glorification. It was also revealed to bring about excellent character that any sound and upright intellect can bear testament to. The Qurʾān commands with righteousness, maintaining the ties of kinship, honesty, justice, mercy and acts of good while it prohibits anything in opposition to that, whether it is oppression, tyranny or offensive behavior. This is in addition to its legislation that offers a perfect solution to the rectification of the people and nations in their affairs of the worldly life and the hereafter as well as correction in all acts of worship. It also solves the matters related to personal, social and economical cohesion between individuals or as a community. All of which, were a joint effort to be made by the creation, they would be unable to construct its like or anything near to it.
Fourthly: From the miracles of the Qurʾān is its power to affect the heart and soul as it penetrates the heart like the arrow penetrates its target, it dominates the mind such as the sun dominates a dark horizon. This has been testified to by ally and foe, to the extent that a man from the common folk – let alone a highly learned individual – will hear the Qurʾān and find a strong attraction to it that will generate a compelling fascination of the Qurʾān by which he will realize that this is not from the speech of man.
Al-Walīd bin Mughīrah, the uncle of Abū Jahl, heard the Qurʾān on one occasion from the Messenger and said to his tribesmen and women of Banī Makhzūm ‘I have just heard some speech from Muḥammad that is not from the speech of humans, nor is it from the speech of jinn (devils). It has sweetness and grace, it carries a deep, rich meaning, it overwhelms anything below it and it is raised and nothing is raised above it’.
On another the occasion, the senior members of the pagan tribe of Quraish gathered and said ‘Search for the most knowledgeable amongst yourselves in poetry, magic and soothsaying. Let him go to this man who has divided us, left us disbanded in our affairs, and denounced our religion in order to speak to him and see what he has to say‘. So the people replied, ‘We do not know anyone [fit for this] other than ʿUtbah bin Rabīʿa‘ they replied. So he approached the Prophet, spoke to him and offered him all that was in his capability to entice him from wealth, status and women. When ʿUtbah finished all he had to say, the Prophet began to recite from the beginning of the chapter of Sūrah Fussilat from the Qurʾān, when he reached,
۞ فَإِنۡ أَعۡرَضُواْ فَقُلۡ أَنذَرۡتُكُمۡ صَـٰعِقَةً۬ مِّثۡلَ صَـٰعِقَةِ عَادٍ۬ وَثَمُودَ ۞
But if they turn away, then say ‘I have warned you of a Ṣāʿiqah [destructive cry] like the Ṣāʿiqah that overtook the people of ʿĀd and Thamūd’ [Q 41: 13]}
ʿUtbah got up and placed his hand on the mouth of the Prophet to silence him and pleaded an oath to cease. When ʿUtbah bin Rabīʿa returned to his people they saw a change in him, so he relayed the story to them and the fear that struck his heart due to the recitation of the Prophet. He said to his people, ‘We have come to know that when Muḥammad says something, it is never a lie, so I feared that a punishment would befall us. He spoke to me with a speech that I have never known its kind and my ears have never heard its like, so I did not know what to say’. [End quote]
It was also the case that some of the senior members of the Quraish tribe would secretly go during the night to listen to the Prophet recite the Qurʾān as was the case with Abū Jahl, Abū Sufyān and other than them.
Such events provide a clear indication of the impact the Qurʾān has on the hearts and souls. However, this impact may not appear to everyone. Rather it would appear to the one who has sensitivity and knowledge of the structure of speech and the eloquence of the tongue.
As the poet said:
Whoever has a bitter taste in their mouth and it is unpleasant
Will taste the pure and filtered water as bitter
Ibn Taymīyyah stated – after mentioning various types of miracles of the Qurʾān – “Whomsoever these affairs have become clear to amongst the people of knowledge will come to realize the miracle of the Qurʾān from this aspect. And whomsoever it does not become clear to can suffice himself with whatever is apparently clear to him such as the inability of the creation to present something like it whilst they are aware of the challenge that has been presented to them by the Prophet. This is an angle that is clear for everyone to comprehend”.
Fifthly: From the miracles of the Qurʾān are the effects that have resulted due to this Muslim nation’s adherence to it and the devotion to its lofty targets and rightly guided teachings. It has raised the people of the Qurʾān to the pinnacle in establishing acts of worship, character, morality and dignity.
The pious predecessors (early righteous generations) of this Muslim nation realized the value of the Noble Qurʾān, and thus would not exceed in memorizing ten verses without learning their meanings and acting upon them. As a result, they gained knowledge and good actions at the same time. This is the reason that allowed them to be leaders in many parts of the world and attain dignity, authority and gain strength and ability. They also introduced beneficial sciences to the people when they themselves were once divided, misguided, illiterate and downcast amongst the various nations. This strength and honor will not return to this Muslim nation until they return to the original source that their pious predecessors (early pious generations) took from and take from it without tarnish. All of this will not return to them until they return to the Book of God and the tradition of the Messenger of God, understand them both and implement them in creed, knowledge, actions and methodology whilst having belief that this is the path of righteousness, rectification and safety.
It is heartbreaking to see many Muslims in this day and age not returning to the Book and the Prophetic tradition, nor seeking to understand them or implementing them. Many of them even fail to read any more than what they read in the prayer, this is a result of a lack of understanding of the Arabic language and its elegance in style and its etiquette. Evidently, they do not have a linguistic or legislation based inclination towards the Book of God and the tradition of His Messenger, and this is the reason they innovate in the basic elements of the religion. The effect and results of which are in accordance to how much they have innovated in the Book of God and the traditions of the Messenger of God. We hope from God that He will constantly guide the Ummah of the Qurʾān and bring forth scholars and political leaders that bring about good. We also ask God to allow us to act in accordance to the guidance of the early pious generations, because this Ummah will not find rectification in anything other than that which the earliest generations found rectification in.
Also amongst the Signs of the Prophet
The signs that God made clearly visible in the heavens and the horizon that were testament to the truthfulness of the Prophet. God said in the Qurʾān,
۞ سَنُرِيهِمۡ ءَايَـٰتِنَا فِى ٱلۡأَفَاقِ وَفِىٓ أَنفُسِہِمۡ حَتَّىٰ يَتَبَيَّنَ لَهُمۡ أَنَّهُ ٱلۡحَقُّۗ أَوَلَمۡ يَكۡفِ بِرَبِّكَ أَنَّهُ ۥ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ ۞
We will show them our Signs in the universe, and in their own selves, until it becomes manifest to them that this [Qurʾān] is the truth. Is it not sufficient in regard to your Lord that He is a witness over all things. [Q 41: 53]
There are some examples of these signs, from them are:
1. The splitting of the moon. The moon was split in two parts and this was witnessed by people, it has also been recorded in the Qurʾān in the statement of God,
۞ ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ وَإِن يَرَوۡاْ ءَايَةً۬ يُعۡرِضُواْ وَيَقُولُواْ سِحۡرٌ۬ مُّسۡتَمِرٌّ۬ ۞
The hour has drawn near and the moon has been cleft asunder – And if they see a sign, they turn away and say ‘this is continuous magic’ [Q54: 1-2]
The scholars are in consensus that this event happened in the time of the Prophet during the pre-migration period in Mecca and was seen by the people in that region. The Prophet said to the people at the time of its occurrence “Bear witness, bear witness”. In addition, travellers from various directions entered Mecca and declared that they also witnessed it.
Ibn Taymīyyah mentions: “The moon was used in this sign as opposed to the sun or other parts of the solar system because it is closer to the Earth than the sun and the stars. Also, because the moon is the illuminated object wherein a split can be clearly seen by everybody without doubt. The people clearly witnessed this sign, and the Prophet used to recite the chapter in the Qurʾān [that states the verses regarding the splitting of the moon] in the largest of gatherings such as the two ʿEid festival prayers whilst everyone would admit to it and not reject it. If the moon did not split, the opponents of the Messenger would have hastened to rebuke its occurrence [at that time]”. [End quote]
Some people thought that the splitting of the moon was a farfetched idea and began to misinterpret the meaning of the Qurʾān, but they were undoubtedly mistaken in their rejection. Their conclusion cannot be harmonized with the Qurʾān and the authentic proofs for this event are numerous and clear to indicate that the moon was literally split in half. As for the claims made by some that this event has not been recorded in any other line of history apart from Islamic history, the response is that the records of Islamic history are sufficient in this regard and the Qurʾān has also explained this event. It could be the case that those who did not narrate the occurrence did not see it, or they were asleep, or they were experiencing daytime in their region, or there were clouds that prevented them from witnessing it. In any case, even the travellers who were on a journey towards Mecca gave their recollection of the splitting of the moon. It should also be noted that this was not a continuous sign, but rather one that happened once for the people to see and then the moon returned to its original form.
2. The Ascent. It is from the greatest signs, the Prophet was taken on a night journey from his home to Bayt al-Maqdis in Jerusalem in one night, there he was met by the Prophets and led them in prayer. Then Angel Jibrīl took him on an ascent into the heavens until they reached Sidrat al-Muntahā (a tree in the highest part of Paradise) above the seventh heaven. At that high point, God revealed to him and the Prophet witnessed further major signs and then passed by some other Prophets on his descent through the heavens before returning to Mecca. Even with the great distance between Mecca and Jerusalem and the altitude difference between Earth and the heavens that reach Sidrat al-Muntahā (a tree in the highest part of Paradise), all of this happened in one single night. God has mentioned this sign in the Qurʾān. He mentioned the ascent in the chapter of Al-Isrāʾ and the night journey in the chapter of Al-Najm.
3. The rain that fell and stopped immediately as a result of the Prophet’s invocation to God. It has been recorded in Ṣaḥīḥ al-Bukhārī and Muslim on the authority of Anas bin Mālik who said: ‘We were struck with barrenness and drought during the life of the Messenger of God, when the Prophet was delivering a sermon on a Friday, a Bedouin Arab stood up and said: Messenger of God! The crops are ruined and the children are hungry, invoke God for us. So he raised his hands while there was not a cloud that could be seen in the sky. By the One Whose Hand my soul is in, he did not place his hands back down before the clouds began to stir and resembled mountains, then he did not descend from his pulpit except that I saw the raindrops dripping from his beard. Rain fell that day, the day after, and the day after that until the following Friday. So the following Friday, the same Bedouin Arab or another one stood and said: Messenger of God! The buildings have been wrecked and the crops have drowned, invoke God for us. So he raised his hands and said “God, Let it rain around us and not on us”. After that, he did not point to a cloud in the sky except that it would disperse, the rain stopped and we went out to walk under the sun”
There are other Prophetic signs pertaining to the unseen realm that happened during his life and after his death in the exact same way they were prophesized by him. Below are some examples of them:
1. It has been recorded in Ṣaḥīḥ Muslim on the authority of Anas bin Mālik, who narrated on the authority of ʿUmar bin al-Khaṭṭāb who said ‘The Prophet would tell us where the place of death of those who participated in the battle of Badr would be before any combat happened by saying, “This is the place of death of so and so God ﷻ willing, this is the place of death of so and so”. By the One Who sent him with the truth, their position did not fall out of place from where the Prophet foretold.’
2. The Prophecy that was told by the Messenger of God about a fire that would appear in the Arabian Peninsula (region of Hijāz) and would illuminate Aʿnāq al Ibl (the necks of camels) in Baṣra (a place in Shām). Bukhārī has recorded in his book that the Prophet Muḥammad ﷺ said, ‘This fire happened in the month of Jumada Al-Awal in the year 654H to the East of al-Madīnah, it was ablaze for one month and filled the valleys in that region.’ The people of Baṣra saw this blaze as prophesized. Ibn Taymīyyah said ‘This fire would burn and melt stone’.
There are other examples of the news that was conveyed by the Prophet about the trials and tribulations that will occur along with the changing state of the people and more.
Likewise, from the signs of Prophethood is the incident that has been recorded by al-Bukhārī and other than him on the authority of Jābir who said: ‘The people became thirsty on the day of Hudaybiyya, and at the hands of the Prophet was a vessel that he would perform wuḍūʾ (ablution) out of. Some people approached him and complained that they did not have any water to perform wuḍūʾ (ablution) or drink from except what is in this vessel of yours. Thereafter, the Prophet placed his hand in the vessel and water began to sprout from his fingers like a fountain’. Jābir went on to say, ‘We all drank and performed wuḍūʾ (ablution)’. Jābir was asked, “How many of you were there”? He replied, ‘Even if we had been one hundred thousand, it would have sufficed, there was one thousand five hundred of us.’
In addition, there was the sign that came in the form of food being multiplied as was the case on the day of Khandaq and in the case of Abū Huraira with the people of Suffa, the signs are in fact many and the scholars have mentioned and noted many of them throughout time. The most expansive piece of work I have come across in this topic is Tarīkh ibn Kathir – God have mercy on him – as he compiled the signs of the Prophet in one large volume, and it is also the case that the Prophet Muḥammad and his nation experienced similar signs and greater ones to the other Prophets.
All of these signs that God allows His Prophets ﷺ and righteous servants to experience bear testament to His Perfect Knowledge, Ability and Mercy. It also proves that everything is under His control and He governs however He wills, He is never to be questioned in what He does but rather the people shall be questioned. To God belongs all praise and perfect grace – He is the Most High, free from any deficiency – we cannot praise Him enough, He is perfectly praised as He has praised himself.
May the blessings and salutations be bestowed upon our Prophet, his household and companions.
Aim of Sending Prophets -
It is narrated through a reliable chain of narrators that an atheist came to Imam Ja’far al-Sadiq and presented a few queries. One of his questions concerned the logic behind the sending of Prophets. The Imam said, “When we have agreed that we have a Maker and a Creator; who is higher than His creatures and absolutely free from the fact that His creatures can see Him, touch Him or converse with Him; we understand that the Maker is Wise.
He only does that which is beneficial to His creatures. Then it is necessary to send Prophets and Messengers who would communicate His laws to the people. They would guide the people in the affairs that are beneficial and (prevent them from) those that cause everlasting perdition.
Consequently, it is evident that there must be a particular group, which would convey His message to the people. They are the chosen ones of Allah and His Prophets. They are wise and intelligent. The Almighty has bestowed them with wisdom and knowledge and appointed them as His Messengers. Their circumstances and characteristics were quite different from those of the common people though in their creation and method they are like ordinary human beings.
However, they are sent by Allah, the Wise and the Omniscient, with knowledge, wisdom, arguments, proofs, witnesses and miracles so that they may prove the veracity of their claims. Like raising of the dead and curing of the blind and lepers etc., they accomplished some tasks that were impossible for ordinary people. The same practice continued in every age and the earth has never been devoid of the Divine Proof (Hujjah), who is the bearer of knowledge and has a miracle to prove the authenticity of his claims and (he verifies) the message of the preceding Prophet.
Imam Ja ‘far al-Sadiq says in a reliable tradition: “The Almighty with His Luminous Essence and Divine attributes was concealed from His creatures; therefore, He sent the Prophets to give glad tidings of salvation and to warn against His punishment so that those who perish in disobedience must perish with the realization of their error and all arguments must be exhausted for them. Similarly, those who achieve salvation must do so with knowledge, faith and proof. And they may achieve an everlasting life so that people may learn about their Lord what they did not know. They must recognize Allah as their Cherisher and they confess to His Oneness.
Another reliable report mentions that Fadl ibn Sh¡dh¡n asked Ja ‘far al-Sadiq “When it is obligatory for people to obey the Prophets, why are they also required to recognize them and to confess to their truth?” Imam replied, “This is because the creatures did not have the ability to understand their wisdom fully. Their creator was much higher that He could be perceived by sight. The inability to understand His Divine Essence was apparent. There was no choice except to appoint Prophets as links between people and Allah. This infallible Prophet conveyed the divine commands and prohibitions to the people. He also had to keep the people firm on some affairs whereby they could obtain the benefits and be safe from the perils, because the people cannot decide by their own intellects what is beneficial for them and what is harmful. If the obedience and recognition of Prophets had not been incumbent on people, the sending of Prophets would have been a useless venture. And the wise One, who had created everything with untold benefits, is pure from such vain acts.
Related through reliable chains of narrators is the report where someone asked Ja’far al-Sadiq the reason why Allah has bestowed miracles on the Prophets and Imams. The Imam replied, “So that the veracity of their claims is established. Because miracles are from Allah, the Almighty, He gives them to His Prophets, Messengers and Proofs so that the truth of the truthful ones and the lie of the liars are proved.
Another hadith mentions that someone asked the same Imam whether it was possible for Allah that He changes the heart of a believer from faith to disbelief even after the belief of this person has been authenticated. Imam replied: “The Almighty is Just; He sent the Prophet so that they may invite the people towards faith (belief). Allah never calls anyone towards disbelief. Then the questioner asked if Allah changes the heart of a confirmed disbeliever from disbelief to belief. The Imam said: “Allah has created everyone with a capacity to believe. They are like a blank tablet neither having faith in any shariah (code of religious law) nor disbelieving in it. Allah sent the Prophets to them so that they may guide them towards Allah. And in this way, argument could be exhausted for the people. Thus some people receive guidance (faith) by Allah’s tawfiq (guidance) and some do not achieve guidance.
It is narrated in an authentic report that Imam al-Rida or Imam al-Naqi was asked, why Allah sent Moses
(Prophet Moses) with a luminous arm, the Staff and other things to counter magic, Esa (Prophet Jesus) with a miracle resembling medical cure and Muhammad al-Mustafa (the Chosen) with an eloquent speech and learned dialogue. Imam replied: “Magic was the prevailing science during the time of Moses. Moses brought miracles resembling magic but much more powerful. Moses nullified their magic with his miracles and exhausted the arguments on them.
During the time of Esa, there were widespread diseases and epidemics. Esa brought the miracle that the doctors of his time could not match and performed feats that astounded his contemporaries like bringing the dead to life and curing lepers. Through these miracles, Esa completed the proof. The people, in spite of their expertise in medical science, failed to fathom the secret of Esa’s miracles.
Muhammad al-Mustafa was sent in an age of literary advancement and eloquent poetry. People of this age prided themselves upon their speech and poetry. The Holy Prophet brought the book of Allah, teachings and the religious law. Through these, he nullified the words of those people. The people were unable to counter the miracle of the Holy Prophet. The argument was exhausted for them in this manner.”
Reference: Hyatul Qulub -Baqir Majalsi