2. CONCERNING PROPHETS
It is obligatory for every Muslim to learn the correct belief that one should profess about Allāh táālā and His Attributes; know what is permissible and impermissible concerning Allāh táālā, because if one denies an Essential principle of faith, one becomes a kāfir. Similarly, Muslims should also learn about Prophets عليهم السلام and what is necessary, possible or impossible for them.
Prophets [nabīy, pl. anbiyā’a] are humans whom Allāh táālā has given Revelation [waĥ’y], to guide people. Being a Messenger [rasūl] is not exclusive to humans; even Angels can be Messengers.
All Prophets are humans, and all are men. Neither a woman nor a jinn has ever been a Prophet.
It is not an obligation for Allāh táālā to send Prophets. He sent them out of His Infinite
Mercy and Grace for the guidance of people.
For someone to be deemed a Prophet, it is required that he should receive Revelation [waĥ’y]; irrespective of whether such Revelation is received directly without an intermediary or through an Angel (delivering the waĥy).
Allāh táālā has given Opuscules [şuĥuf] and Heavenly Books [kutub] to many
Prophets of which four are most famous. a. Tawrāh [Torah or Old Testament] given to our master Mūsā عليه السلام b. Zabūr [Psalms] given to our master Dāwūd عليه السلام c. Injīl [The Gospel] given to our master Ýīsā عليه السلام d. The Qur’ān.
The Holy Qur’ān is the supreme Book and was given to the best of all Messengers, the embodiment of light, the praised one, the chosen one: our master Muĥammad ﷺ. Divine Speech is one and the same [there is no distinction or classification in Divine Speech]; there is no such thing as superior or inferior in His Speech.
However, we say ‘supreme’ because we receive more reward in [reading] this Book, compared to other books.
All the Heavenly Books and Opuscules are absolutely true; all are the Divine Speech of Allāh; it is necessary to believe in everything that was revealed therein. However, the followers (of earlier Prophets) were entrusted the responsibility of the books given to them, and they couldn’t keep those books safe [from tampering and corruption]. The Word of Allāh was not preserved as it was given to them. In fact, the evil ones among them tampered with verses and made alterations to suit their whims and fancies.
Therefore, when any of the previous books are presented to us: a. We attest all that is compatible with our Book (and áqīdah). b. We reject anything that is against our Book (and áqīdah). c. We remain non-commital concerning those statements which are not clear, and we cannot know whether it attests or contradicts our belief; in such instances, we must simply say:
aāmantu billāhi wa malā’ikatihi wa kutubihi wa rusulihi
I bear faith in Allāh, His Angels, His Books and His Messengers.
This religion is the final message and shall abide until the last day; therefore, Allāh táālā has taken the responsibility of preserving the Qur’ān as He has himself said:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَIndeed, We have sent down this Qur’an and indeed, We are its Guardian. Therefore it is impossible for the addition or omission of even a letter or a dot, even if the entire world comes together to alter it.
Whoever says that the Qur’ān [is incomplete and] a few chapters or verses or even a single letter is missing or that someone has made additions or alterations, is undoubtedly and absolutely a kāfir, as he rejects the explicit verse cited above.
The Qur’ān is its own proof that it is the Word of Allāh.
وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ ۖ وَادْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ ﴿٢٣﴾ فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَـٰفِرِينَ ﴿٢٤﴾And if you are in doubt about that which we sent down [as Revelation] to Our beloved Slave [Muĥammad ﷺ], then bring one chapter like it and entreat all your helpers other than Allāh, if you are [indeed] truthful.
And verily, if you cannot – and certainly you cannot – then fear the Fire, fuelled by people and stone; prepared for disbelievers. Many disbelievers have expended their best efforts to make a chapter [sūrah] like that of the Qur’ān, but they have inevitably failed; they could not manage to come up with even a single verse. Note: Heavenly Books revealed earlier could only be memorised by Prophets; but the miracle of the Qur’ān is that millions of Muslims, even small children can memorise it.
[Every Muslim memorises at least a few chapters for recitation in daily prayers]. copies of the Qur’ān in North Africa [maghribi] use notations different from the rest of the world; for example, the letters fā and qāf both have a single dot in the Maghribi script.
Among the Qur’ānic readings [qirā’āt], seven are well-known and are rigorously authenticated [mash’hūr, mutawātir]. There is no conflict or contradiction in the meanings in any of these readings. All these readings are true and valid. One of the benefits of variant readings is that one can choose a reading that is easy for him/her to recite. One should recite according to the reading prevalent in that location.
For example, the reading of Áāşim via Ĥafş is prevalent in our country; if one recites another variant, common people will reject it as invalid – and saying so is a statement of disbelief.
The Glorious Qur’ān has abrogated many commandments in previous books;
similarly, some verses in the Qur’ān itself are abrogated by other verses.
Abrogation [naskh] means that a certain commandment is given and its ruling is valid for a certain period; thereafter, it is superseded by another command, even though at the time of the first [abrogated] command, it was not known that it was a temporary injunction. And after that period [Known to Allāh táālā] has passed, the superseding or abrogating command is revealed.
Apparently, it is as if the first command has been withdrawn; but in reality, the first command was revoked after completion of its term, for which it was issued. Some people describe “abrogation” as “falsified” [bāţil] which is a bad expression – the Word of Allāh is absolutely true and shall always remain true; falsehood or corruption can never approach it.
literary French? Let us assume, there are few who can achieve such a feat. But millions? Notice, that the Qur’ān is memorised – by Muslims everywhere, and a majority do not even understand Arabic. Thousands of little children, well under ten have memorised the entire Qur’ān and with a little bit of training, pronounce exactly like native Arabs – without even knowing that language.
Moreover, memorisation is not a fad that must have appeared here and there; rather, it is a heritage, an uninterrupted practice from the time of the Prophet ﷺ himself and carried over in every generation and in every place where Islām has reached.
The major portion of the verses in the Qur’ān are plain in meaning, are clear and are easily discernible [muĥkam] but, some verses are obscure and arcane [mutashābih]; the real meaning of such verses is known only to Allāh táālā and His beloved Messenger ﷺ. People with mischief in their hearts are obsessed with knowing their meanings or try to unravel the mysteries of such obscure verses.
Revelation [waĥy] is exclusive for prophets. Whoever believes that such Revelation [waĥy] is given to non-prophets is a kāfir. The dreams of Prophets are also waĥy and there is no possibility of their dreams being untrue or containing falsehood in their dreams. The Friends of Allāh [awliyā’a] are also inspired – whether in wakefulness or in dreams –certain mysteries or portions of knowledge of unseen is revealed to them; this is known as ilhām.
Inspiration of the Devil [waĥy shaytānī] is that in which the Devil whispers to soothsayers, sorcerers, disbelievers, irreligious and immoral people.
Prophethood cannot be earned – a man cannot obtain this high station by plenty of good deeds, excessive worship or living an abstemious life. Rather, it is absolutely by the Grace of the Almighty who bestows it to whom He Wills. Indeed, He has Given [prophethood] only to those whom He has made worthy of holding this high position; a person who is free from despicable or immoral traits.
One, who has an impeccable and lofty character, and progress through all the ranks and cross the ultimate ranks of wilāyah. Such a person [chosen to be a Prophet] is free from any blemish or taint or anything reprehensible or offensive in his ancestry, or in his physical appearance, or in his word or deed, and in any of his undertakings. A Prophet has a sound mind and is extremely intelligent; he is far more intelligent than anyone else; the combined intellects of philosophers or scientists cannot equal a fraction of a single Prophet’s intellect.
ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥAllāh knows [well] where to place his Message.
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِThis is the Grace of Allāh, which He bestows to whom He Wills.
And Allāh is the Possessor of enormous bounty [and immense grace] Whoever believes that one can obtain or attain the grade of prophethood by means of abundant worship and prayer, practicing abstinence and self-denial, is a kāfir.
One who believes that a Prophet can lose his prophethood is a kāfir.
It is necessary for a Prophet to be immune and divinely protected from sin [máşūm].
This immunity [íşmah] is exclusive to Prophets and Angels; no one else other than them is immune to sin. It is heresy to believe that imāms are given divine immunity similar to that of Prophets. Íşmah means, that Allāh táālā has promised them immunity and has protected them from committing sins; therefore, it is a sharaýī impossibility for them to sin.
Prominent awliyā’a may also be given protection, and can also be sinless, but it is not impossible for them to sin either.
Prophets are divinely protected from polytheism and disbelief [shirk, kufr] and immune to every such action or attribute that is deemed reprehensible or disgraceful among common people such as: falsehood, breach of trust, ignorance etc. including such things which are contrary to common decency and unbecoming of dignity.
This immunity and divine protection is both before and after receiving prophethood, by unanimous agreement of Muslims [ijmāá]. Prophets are also divinely protected and absolutely immune to committing enormities or major sins, and also from deliberately committing minor sins or mistakes both prior to, and after receiving revelation, according to the correct [and preferred] position.
Prophets have conveyed everything that Allāh táālā commanded them to deliver to the people; whoever claims that they concealed something or did not deliver the message due to artifice or deception [taqiyyah], whether out of fear or for any other reason, is a kāfir.
It is impossible for the Prophets to forget or commit mistakes in delivering the
Commandments of Allāh táālā.
It is necessary for them to be free from physical deformities and such diseases which common people find repugnant, such as white patches [vitiligo] or leprosy, etc.
Allāh táālā has given Prophets [partial] knowledge of unseen. Every Prophet knows about every speck in the heavens and the earth. But this knowledge is given to them by Allāh táālā and therefore, bestowed knowledge [áţāyī]. It is muĥāl for Allāh’s knowledge to be ‘bestowed’ [áţāyī]; because none of His Attributes are ‘bestowed’ by anyone, they are His Own, pre-eternal and self-subsisting.
Those who absolutely deny that Prophets have any knowledge of the unseen, including the Leader of all Prophets ﷺ, are similar to those who are described in the following verse:
أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَـٰبِ وَتَكْفُرُونَ بِبَعْضٍDo you believe in certain portions of the Book and disbelieve in certain other parts? They only cite verses which mention negation and deliberately ignore verses which explicitly affirm that Prophets have been given knowledge of the unseen.
Even though, both kind of verses [affirming and negating] are present in the Qur’ān, the negating verses are for autonomous knowledge [dhātī] which is the exclusive attribute of Allāh táālā, and the affirming verses are for granted knowledge [áţāyī] which Prophets are given, and is not befitting the Majesty of Allāh ﷻ.
It is patently wrong to say: “If one believes that Prophets have knowledge of every particle, it then necessitates that their knowledge is equal to that of Allāh táālā,” because, ‘equality’ is established only when one claims that the knowledge of Prophets is the same [in every respect – whether kind of knowledge or amount of knowledge] as that of Allāh táālā; only a disbeliever will make such a claim.
Particles are finite and the Knowledge of Allāh táālā is infinite – or else, it will imply ignorance, which is muĥāl for Allāh táālā. If knowledge is deemed equal just because Prophets are also given that [part of] knowledge, then this argument can be extended for existence as well.
In which case, there will not be any difference between wājib who exists, and mumkin that also exists – and [merely] because both exist, they should therefore become equal! We seek Allāh’s refuge! And to say that the Creator and creation [mumkin] are equal, is explicit kufr and open idolatry. The purpose of the coming of Prophets is to give information of the unseen.
Paradise, Hell, Judgement Day, Resurrection, reward and punishment are all matters that are unseen. Prophets are sent to teach us about these things– which cannot be known by the mind or discovered by the senses. Awliyā’a are also given some part of the unseen through the medium of Prophets عليهم السلام.
Prophets are superior [afđal] to everyone else in the creation; even Messenger-
Angels. A friend of Allāh [waliy], howsoever great [in worship and piety] can never be equal to a Prophet. Whoever says that a non-prophet is superior to a Prophet, such a person is a kāfir.
It is obligatory for everyone [farđ áyn] to respect and revere all Prophets; in fact, it is the fundamental obligation over and above all other Islamic obligations. It is apostasy to disrespect or belie the Prophets; irrespective of how minor such disrespect may be.
Many Prophets were sent by Allāh táālā from the time of Sayyidunā Ādam عليه السلام to that of our prophet, the Master of all creation ﷺ. Some Prophets are mentioned by their names in the Qur’ān and their blessed names are: 1. Sayyidunā Ādam [Adam] عليه السلام 2. Sayyidunā Nūĥ [Noah] عليه السلام 3. Sayyidunā Ibrāhīm [Abraham] عليه السلام 4. Sayyidunā Ismāýīl [Ishmael] عليه السلام 5. Sayyidunā Is’ĥāq [Isaac] عليه السلام 6. Sayyidunā Yáqūb [Jacob] عليه السلام 7. Sayyidunā Yūsuf [Joseph] عليه السلام 8. Sayyidunā Mūsā [Moses] عليه السلام 9.
Sayyidunā Hārūn [Aaron] عليه السلام 10. Sayyidunā Shuáyb [Jethro, Reuel or Raguel] عليه السلام 11. Sayyidunā Lūţ [Lot] عليه السلام 12. Sayyidunā Hūd عليه السلام 13. Sayyidunā Dāwūd [David] عليه السلام 14. Sayyidunā Sulaymān [Solomon] عليه السلام 15. Sayyidunā Ayyūb [Job] عليه السلام 16. Sayyidunā Zakariyyah [Zechariah] عليه السلام 17. Sayyidunā Yaĥyā [John] عليه السلام 18. Sayyidunā Ýīsā [Jesus] عليه السلام 19. Sayyidunā Ilyās [Elijah] عليه السلام 20. Sayyidunā Al-Yasá [Elisha] عليه السلام 21. Sayyidunā Yūnus [Jonas] عليه السلام 22.
Sayyidunā Idrīs [Enoch] عليه السلام 23. Sayyidunā Dhu’l Kifl [Ezekiel] عليه السلام 24. Sayyidunā Şāliĥ عليه السلام 25. Sayyidunā Úzayr [Ezra] عليه السلام 26. Sayyidunā Muĥammad عليه السلام
Sayyidunā Ādam عليه السلام was created from clay; he was not born of a mother or a father [who sired him]. Allāh táālā made Sayyidunā Ādam عليه السلام His deputy [khalīfah] on earth, and taught him the names and gave him knowledge of all things. He commanded all the Angels to bow down in prostration to Ādam عليه السلام. Satan refused to bow down and was therefore damned for eternity. Satan was a jinn, but he was assiduous in worship and was always busy in prayer; he was therefore deemed one among the Angels.
Humans did not exist prior to Sayyidunā Ādam عليه السلام; all humans have descended from him – and he is the father of all humans and hence called Abu’l Bashar.
The first prophet is Sayyidunā Ādam عليه السلام. Sayyidunā Nūĥ عليه السلام is the first of the
Messengers sent to guide the disbelievers. He preached for a period of 950 years. Disbelievers in his time were very cruel and rude; they tormented him, ridiculed him and made fun of him; only a handful became Muslims in this lengthy period.
When he saw that few people changed their ways, and the rest were obdurate and were adamant upon disbelief, he was vexed and beseeched Allāh táālā to punish the disbelievers and to exterminate them. This resulted in [Divine Wrath and] a great storm which flooded the earth [The Great Flood].
Only a few humans – Muslims – and pairs of animals that were taken on the Ark were saved; every other being (on land) perished in that Great Flood.
It is not permissible to fix a specific figure for the number of Prophets as there are differing opinions in this matter. If one fixes a number, there is a possibility that either a Prophet is excluded or a non-prophet is included in the group of Prophets – and both actions are disbelief. Therefore we simply state that we bear faith in all the Prophets of Allāh táālā.
Prophets differ in ranks; some are greater in rank than others; the highest and the most superior is our master, the Chief of all Prophets, Sayyidunā Muĥammad ﷺ.
After him is the Friend of Allāh [khalīl] Sayyidunā Ibrāhīm عليه السلام. After him is the rank of Sayyidunā Mūsā عليه السلام. After him is Sayyidunā Ýīsā عليه السلام. After him is Sayyidunā Nūĥ عليه السلام. These five Messengers are known as The Prominent Ones [ulu’l ázm] and they are higher than all others – Prophets and Angels, men and jinn, and everyone else in the entire creation.
Our Prophet is the leader of, and is superior to all other Prophets and Messengers, and [on his account,] his followers – our nation, our ummah – is superior to all other nations.
All Prophets hold a high rank; they have a lofty station and esteem [wajīh] near the
Lord Almighty. Whoever says that they are like menial scavengers or cobblers in the presence of Allāh táālā has explicitly insulted the Prophets [of Allah], and has thus committed blasphemy.
Among other proofs of prophethood is that a Prophet will openly proclaim his being a Prophet, and to prove that he is indeed truthful, he will agree to perform things which are deemed impossible by common observation; things that defy natural laws. The Prophet challenges those who disbelieve in him to perform similar miracles. Allāh táālā will validate his claim and make such a [miraculous] thing to occur.
Those who disbelieve in him will be powerless to counter or match it; such miracles are known as mújizah. For example, the miraculous she-camel of Sayyidunā Şāliĥ عليه السلام, the staff of Sayyidunā Mūsā عليه السلام which would transform into a serpent, and his hand which would become luminous [yad e bayzā]; Sayyidunā Ýīsā عليه السلام gave life to the dead, cured lepers and the congenitally blind. And the numerous miracles of our Prophet عليه السلام above all.
Whoever makes a false claim of being a prophet and asserts that he can produce a miracle, will be unable to produce it. Otherwise, it would be impossible to differentiate between a true prophet and a false claimant. Note: Events that defy natural laws are classified thus: Those which occur upon the hands of Prophets prior to their advent/announcement as prophets are known as irhāş. Miracles that happen for Awliyā’a are known as karāmah. Extraordinary things that happen [upon command or wish or prayer] of common Muslims are known as maúūnah.
If such a thing occurs upon the claim of disbelievers, evil people, brazen sinners and tyrants, it is istidrāj; if things happen contrary to their claim, which humiliates them, such happenings are known as ihānah.
Prophets are alive in their graves just as they were alive in this world and they are given sustenance. They can go wherever they please. They have to taste death and pass through that barrier because of the Divine Promise; however, after experiencing that moment [of death], they are revived and are given life; the lives of the Prophets after their deaths are real and are far more superior and lofty than the lives of martyrs. It is therefore that the property of martyrs shall be distributed among their inheritors;
the widows of martyrs are allowed to remarry after the waiting period [íddah] unlike the Prophets, whose property cannot be distributed, nor is it permissible for their wives to remarry.
Beliefs concerning the Prophets in general and attributes common to all the Prophets were mentioned until here. From this point onward, we will discuss the exclusive attributes of our master Muĥammad RasūlAllāh.
Footnotes
Đarūrī or zarūrī [in Urdu]: There are certain principles considered as đarūrī or Essentials of Faith; for example a number of these “Essentials” are mentioned in A28 above. Anyone who disbelieves in them or rejects or denies them will be ruled a kāfir, even if he claims that he did not know about this; ignorance is inadmissible concerning đarūrī precepts.
Only humans and only men are Prophets; however, Angels are also sent as Messengers.
Opuscules are short books, such as the ones given to Sayyidunā Ibrāhīm and Sayyidunā Mūsā as mentioned in the Sūrah al-Aálā, 87:19. 16
Absolutely true and the absolute truth [ĥaqq].
Such as belief in Trinity or that Jesus عليه السلام is the son of god. al-íyādhu billāh. Yهلسرو هبتكو هتكئلمو (تنمآ
—
Sūrah Ĥijr, 15:9.
‘Dot’ is a hyperbole here, to emphasise that it is absolutely unalterable; because in the script of the first generation letters did not have dots and were added later for convenience of non-Arabs. Even today, the 17
Certain groups among Rāfiđīs claim that chapters of the Qur’ān were suppressed by the third Khalīfah, Sayyidunā Úthmān رضي الله عنه and other companions.
This is apart from the established variance in readings [qirā’āt], both well-known and uncommon [mash’hūr, shādh]. For example, in Sūrah Fātiĥah, the word şirāţ is reportedly recited both with sīn and with şād. This is not considered as an alteration or a change; because the Qur’ān was revealed in seven readings and both are correct.
Sūrah al-Baqarah, 2:23-24.
Many anti-Islamic groups claim that they have made a “sūrah like it” and try to copy the style – in fact, some of them string together Qur’anic words and phrases from various places to produce anti-Islamic meanings and claim they have answered the challenge, which is not correct. Scholars have refuted these claims. The topic of iýjāz, or the inimitability of the Qur’ān is beyond the scope of this footnote.
This is one of the miracles of the Qur’ān. No other book or any literary work in the world is memorised word for word, by so many people, except the Qur’ān. One may find a handful of enthusiasts or zealous proponents who might memorise a particular book – but can they show a hundred such memorisers including men, women, children, young and old? Besides, one needs to know the language to memorise something. For example, can someone without any knowledge of Latin or French memorise two pages from classical Latin or 18
Recitation or qirā’ah in Arabic. “The Qur’ān was revealed in seven letters,” mentioned in the ĥadīth is understood to refer to the seven readings. Bukhārī 2419 3219, 4991, 4992, 5041, 6936, 7550; Muslim 818-821, Abū Dāwūd 1475-78; Tirmidhī 2943-44; Nasā’īy 936-941; Muwaţţa 540; Musnad Aĥmad 158, 277-78, 296-97, 2375, 2717, 2818, 4252, 7989, 8390, 9678, 17542, 17819, 17821, 20179, 20425, 20514, 21091-93, 21132-134, 21149-21153,21171, 21172, 21175-77, 21179, 21204-05, 23273, 23326, 23398, 23447, 27443, 27623.
For example, in the recitation of Ĥafş án Áāşim, the 3rd verse of Sūrah Fātiĥah is recited as: māliki yawmi’d dīn and in the reading of Warsh án Nāfiý, it is maliki yawmi’d dīn. The first variant, mālik, means: ‘Owner or Master’ and the second variant, malik, means: ‘King’.
This is known as nāsikh and mansūkh – abrogating and abrogated verses.
For example, wine was prohibited in stages and two distinct stages are known from the Qur’ān itself. Initially, it was only prohibited to pray in the state of inebriation– later, when the community had become mature and Islām had taken a strong hold in their hearts, the limited prohibition was revoked and replaced with the absolute prohibition of wine. Thus, the previous command was not invalidated per se; instead, when the term of the limited prohibition ended, the command of absolute prohibition was revealed. 19
Muĥkam verses – or obvious verses, plain in meaning, still require explanation and context to fully comprehend the correct meaning. This does not mean that any semi-literate or a layman can fully understand the ‘plain verses’ without any learning or training, and issue rulings wantonly based on his own understanding. This obviously means, that it is understood by people of knowledge, and ‘arcane, obscure in meaning’ is not known even by the erudite elite. For example, we say: ‘The aerodynamics of aircraft and its functioning is clearly known’ or ‘Encryption algorithms are available for public review’. This does not mean that an illiterate construction worker can clearly explain everything about airplanes, let alone fly a plane; or that anybody is capable of analysing the AES algorithm. By saying ‘well-known’ it only means that it is clearly understood by experts and this knowledge is available in considerable detail which can be learned and mastered by expending effort.
Sūrah Aāl Ímrān, 3:7: And it is He who hath revealed the book to thee [O Prophet ﷺ]; in it are verses of instruction [that which are easily understood]; these form the body of the Book, and other [verses] that are abstruse. For they who have mischief in their hearts, pursue [the abstruse verses,] that which puts them in doubt; they do so seeking mischief in it, that they seek its meaning. Nay, none knows of its true intent, the right meaning, except Allāh. The enlightened [the wise] say: ‘We believe in everything [that hath been revealed]; all of it is from our Lord Almighty Allāh. None, save the wise, heed advice.
Friendship or closeness [qurb] to Allāh táālā. Every Muslim is a friend of Allāh táālā; those who obey Him, worship Him assiduously with immense sincerity [ikhlāş] are at a higher rank and closer to Him. 20
Sūrah al-Anáām, 6:124. That is, whom to select as His Messenger.
Sūrah al-Ĥadīd, 57:21.
Because this would imply a wrong choice – that is: Allāh táālā did not know; which is an impossibility, muĥāl; Prophets cannot be divested of prophethood.
Whether the imāms of the Noble Household [Ahl al-Bayt] or any other imām.
There are three classes of impossibility: sharaýī: impossible as we know from Revelation; áādī: impossible as we know according to laws of nature and human observation; áqlī: which is rationally impossible. See Endnote 5 for more details. 21
There is a minor difference of opinion among scholars concerning minor sins and mistakes; some have differed and said that minor sins or mistakes are possible before prophethood – but the preferred and accurate position of Sunni scholars is as stated above: that Prophets are free from major and minor sins both before and after prophethood. See Appendix C.
The Shīáh claim that it is permissible for Prophets to do taqiyyah. See Appendix C for a detailed exposition of this belief and its refutation from Al-Nibrās.
Ţabarānī in Mújam al-Kabīr §14112; Kanzu’l Úmmāl §31971; Khaşā’is al-Kubrā 2/184; Nuáym ibn Ĥammād in Al-Fitan §2; Jāmiý al-Aĥādīth of Suyūţī §5403. Hilyah of Abū Nuáym 6/101. See Endnote 6.
Sūrah Baqarah, 2:85. 22
This is clearly mentioned in the verse 26-27 of Sūrah al-Jinn, “He is the [Absolute] Knower of the Unseen; so, He does not disclose [His] Knowledge of the unseen to anyone. Except, those Messengers with whom He is Pleased...” See Endnote 7 for a brief commentary of this verse.
Because Allāh’s Knowledge is His Own, and is not ‘granted’ by anyone.
If saying that Prophets have knowledge of all particles in the world tantamounts to equating it with the Knowledge of Allāh táālā; that would imply that the Knowledge of Allāh is only as much as that of particles in existence; we know by necessity, that particles are finite, which would imply that the Knowledge of Allāh is finite – which is absurd, because we also know by necessity, that the Knowledge of Allāh is infinite.
The author’s argument is that the knowledge of all particles in this universe is finite and is actually a small fragment of the infinite knowledge of Allāh táālā. If Prophets are given this fragment from His immense and infinite Knowledge, it does not mean that we equate the knowledge of Prophets with the Knowledge of Allāh táālā – MáādhAllāh. If not, the argument can be extended for existence as well – whereas the difference is obvious: wājib is necessary, self-subsisting, cannot be annihilated and is pre-eternal; whereas mumkin is an accident, that came into existence from nihility; it can be annihilated and it is entirely dependent for its existence on the Will of the Creator. 23
And we made them superior to everyone else in the worlds. [Al-Anáām, 6:86]
Rusul al-malā’ikah as mentioned in A30 above.
Rāfiđīs claim that imāms of Ahl al-Bayt are superior to Prophets. Khomeini has said this in his Vilayat e Faqih, translated into English as Islamic Government by Hamid Algar, which is also the official translation of Khomeini’s work. On p35-36 it is written: “It is one of the essential beliefs of our Shī‘i school that no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets. In fact, according to the traditions that have been handed down to us, the Most Noble Messenger and the Imāms (‘a) existed before the creation of the world in the form of lights situated beneath the divine throne; they were superior to other men even in the sperm from which they grow and in their physical composition.”
These blessed names in Judeo-Christian literature are mentioned in brackets. Depending on whether Dhu’l Kifl عليه السلام is a Prophet or not, or the second name of another Prophet, the names mentioned in the Qur’ān are twenty-five or twenty-six. 24
It is also said that Dhu’l Kifl is another name of either Sayyidunā Ilyās or Sayyidunā Zakariyyah or Sayyidunā Yūshaá عليهم السلام [Bayđāwī]. It is also said that Dhu’l Kifl was not a Prophet but only a just king; however, it should be noted that the man who abstained from sin as mentioned in a ĥadīth is Kifl, not Dhu’l Kifl, and therefore he might be another person [Ibn Kathīr].
Ezra mentioned in Judeo-Christian literature and in the Old Testament. There is a disagreement among Muslim scholars whether Sayyidunā Úzayr was indeed a Prophet or just a righteous and pious man.
This was a prostration of veneration [sujūd al-taĥiyyah], not one of worship. 25
According to majority opinion [jumhūr] such as Ibn Ábbās, Ibn Masúūd, Ibn Jurayj, Ibn Musayyib, Qatādah and others, he was among the angels. And this is the preferred opinion of Shaykh Abu’l Ĥasan [al- Ashárī] and Ţabarī also preferred this opinion and thus is the literal meaning of the verse. Saýīd ibn Jubayr said: The Jinn are the kin of Angels and they were created from fire; Iblīs is from that community. Angels, all of them, are created from light [nūr]. Ibn Zayd, Ĥasan and Qatādah have said: “Iblīs is the father of all Jinn similar to Ādam عليه السلام who is the father of all mankind. Iblīs was not an angel. Others have also said that he was a jinn.” [Qurţubī, 2:34].
In Urdu, the word for human, is aādmi; derived from the word Ādam. [Bahār e Sharīát]
Abū’l Bashar: The father of all humans.
Sūrah Al-Shuárā, 26:120.
Some have said that the number is more or less 124,000; others have said 224,000; based on two different ĥadīth. Allāh táālā knows best. See Endnote 8. 26
Ismāýīl Dihlawī said this in his book Tafwiyat al-Īmān.
Muĥāl áādī: It has been mentioned earlier that impossible [muĥāl] can be: sharaýī, áqlī and áādī. The first is impossible because we know it by Revelation that it is impossible; the second, áqlī, is impossible because the intellect deems it impossible; the third is known to be impossible as we know by common observation and natural laws [as ordained by the Creator]. When we say that Prophets show miracles which defy the impossible, it is this third category. For example, can a man fly in the air [by himself]? It is not rationally impossible [muĥāl áqlī] for someone to fly, as it is conceivable – we see many birds and insects fly; it is not scripturally impossible [muĥāl sharaýī] because nowhere in the Qur’ān is it said that humans cannot fly. However, it is deemed impossible by laws of nature [muĥāl áādī] as is commonly observed, that humans do not fly. Now, a Prophet can reverse this third kind of impossibility to prove his claim of prophethood and Allāh táālā will make it happen [by making exception for His law] to validate the claim of His Prophet. Therefore, miracles such as a human walking on water, or curing a leper or the congenitally blind [without medicine or surgery]; or parting of the sea, or travelling thousands of kilometers in an instant, or bringing a person back from the dead are all impossibilities as observed according to laws of nature. See Endnote 9 .
Prophetic miracle. The root of mújizah is ájz which means powerless, incapability; those who challenge a Prophet will be rendered powerless to counter or reproduce a similar feat, and therefore termed mújiz. 27
An occurrence anomalous to natural laws, muĥāl áādī.
Shaykh Ábd al-Ázīz Parhārwī [Farhārī] in his supercommentary Al-Nibrās on Sharĥ al-Áqāýid [of Taftāzānī] says that there are seven kinds of “disruptions” of natural laws [khawāriq] summarised below: i) Miracles of Prophets [mújizah] ii) Miracles of Saints [karāmah] iii) Miraculous occurrences that happen for common Muslims [maúūnah] iv) Miracles of Prophets prior to Revelation [irhāş] such as pebbles saluting our Prophet عليه السلام before he proclaimed prophethood; some of such happenings are also considered as karāmah. v) Bizzarre events [istidrāj] at the hands of disbelievers and the brazenly evil [fāsiq mujāhir]; things happen according to their claim. It is named thus as it propels the person gradually towards the Fire [bi’t tadrīj]. vi) Disgrace of disbelievers and the vile folk [ihānah] where the opposite of their claim occurs to humiliate them – as it happened with Musaylamah, the liar, when he spat in water and it became brackish and he touched the eyes of a one-eyed person and he became blind in the other eye as well. Such a disgrace has also occurred many times for the false prophet Mirzā Ghulām of Qādiyān. vii) Sorcery [siĥr] which is conjured by evil people by invoking evil spirits [shayāţīn] for their help.
Imām Bayhaqī has written a monograph on this topic titled: Ĥayātu’l Anbiyā’a fī Qubūrihim, which has been translated into English titled Prophets are Alive in Their Graves and published by Ridawi Press. Imām Jalāluddīn Suyūţī listed additional ĥadīth narrations in his Anbā’a al-Adhkiyā’a fī Ĥayāti’l Anbiyā’a. 28
Every soul shall taste death [Sūrah Aāl Ímrān, 3:185; Sūrah Al-Anbiyā’a, 21:35; Sūrah Al-Ankabūt, 29:57].
Martyrs are alive and living, as Allāh táālā has said: Do not think that those killed in the path of Allāh are dead; rather, they are alive near their Lord, and they are given sustenance [Sūrah Aāl Ímrān, 3:169].
Ĥadīth:We prophets do not leave an inheritance...[Musnad Aĥmad §9979]. 29