Chapter Four: Belief in the Messengers

Chapter Four: Belief in the Messengers
Section One: The Meaning of Prophethood and Messengership
Section Two: The Reality of the Prophets and Messengers, their Infallibility, and the Benefits of Believing in Them
Section Three: Believing the Finality of Prophethood & Related Matters

Section One: The Meaning of Prophethood and Messengership
Firstly: Linguistic Definitions of Prophethood and Messengership
(i) The linguistic definition of Prophethood:
In Arabic morphology, prophethood is derived from one of three linguistic roots. It is either derived from the root ‘naba•’, which means information or news of significance or importance –based on which– the meaning of prophethood would be: informing.

Or it is said to be derived from ‘nabawah’ or ‘nabwah’, meaning highness; based on which the word prophethood would mean: elevation and altitude.

Or it is said to be derived from ‘an-nabi’ meaning:
a path; based on which the word prophethood would mean: the path to Allah the Mighty and Majestic.[279]

However, prophethood from a religious perspective is inclusive of all these meanings; as the reality of prophethood is informing of that which comes from Allah the Mighty and Majestic. In the same instance, this role is an elevation for the one who performs it –due to that which it contains from nobility and honour– as well as being the path that leads to Allah the Exalted.

Despite this, the most fitting of these meanings is its derivation from the word ‘naba•’ meaning news. This is because a Prophet is informed by Allah, just as he informs the people of Allah. These two traits are sufficient as a confirmation of the prophethood of a prophet, and in turn earn him the attributes of elevation and loftiness, while also affirming the fact he is a means to knowing Allah the Mighty and Majestic.

The term ‘naba•’ occurs in the Quran with the meaning of information; just as occurs in His saying:
]نَبِّئۡ عِبَادِيٓ أَنِّيٓ أَنَا الغَفُورُ الرَّحِيمُ]
Sura al-Hijr; (15):49
]Meaning: Inform My servants that truly, I am the Oft-Forgiving, the Most-Merciful.]

And He says –relating the statement of His Messenger (Peace be upon him)–:
]نَبَّأَنِيَ العَلِيمُ الخَبِيرُ]
Sura at-Tahrim; (66):3
]Meaning: The All-Knower, the All-Aware informed me.]

Further evidence of this is proven by numerous Quranic verses.

Based on the foregoing, perhaps the closest derivative of the word prophethood is informing, thus enabling us to define a prophet as being someone who is informed by Allah, or someone who informs of Allah the Mighty and Majestic.[280]

(ii) The linguistic definition of Messengership:
In Arabic morphology, the origin for this word is: the letters ‘raa’, ‘seen’, and ‘laam’ (rusul).

In Arabic, the word ‘messenger’ is derived from the root ‘sending’, meaning: ‘guiding’.

Or it is said to be derived from the root ‘successiveness’; from the saying of the Arabs: ‘succession of milk’ i.e. if it flowed (from the udder) in abundance. The word messenger –then– is either taken from the fact they guide the people, or from the fact that revelation is continuously sent down upon them.[281]

This is as it relates to the linguistic definitions of the two terms.

Secondly: Technical Definitions of Prophethood and Messengership
It is possible for us to define prophethood and messengership in a technical sense by saying: They are states that occur to a person when Allah the Mighty and Majestic chooses them; informing them the news of the Heavens, and orders them to convey it.

Prophethood and messengership are thus achieved by Allah simply singling a person out with revelation –regardless of the various opinions regarding the differences and similarities between them both [282]– discussion of which will follow shortly.

Thirdly: The Difference Between Prophets and Messengers
Scholars have discussed at length the topic of the difference between prophets and messengers and the definition of these two terms; however much of their speech is not free from criticism. The most correct view according to many people of knowledge is that there is indeed a difference between the two terms, although they disagree as it relates to what is intended by each of them.

Prophethood is broader than messengership, so every messenger is a prophet – but not every prophet is a messenger.

The truth is –and Allah knows best–: that a prophet is:
a man whom Allah informs of a previous legislation so that he may warn its people. It is also possible that he may be ordered to convey certain commands in relation to a specific matter, or instructions, or advices. For example, the Israelite Prophets –they all followed the legislation of the Torah– with none of them bringing new legislation abrogating that of the Torah’s. Thus, it is possible to describe them as being restorers of the teachings of previous messengers.

As for a messenger, then he is:
a man whom Allah sends with a legislation and orders him to convey it to those who disobey His commands –whether the legislation in question is new in itself, or to those whom it is directed–. A messenger may also abrogate some of the rulings contained within his predecessor’s legislation.[283]

Fourthly: The Signs of Prophethood
Prophethood is from the greatest of claims; and is not something claimed except by the most truthful or the most dishonest of people.

True prophethood is recognised by many signs –the greatest of which are miracles– in addition to: virtuous action, noble character, and praiseworthy traits.

Therefore, any claimant to prophethood who is aided with miracles from Allah, and is famous for their honesty, trustworthiness, fine character and praiseworthy traits, is indeed a prophet whom Allah has sent down revelation to and is from those whom Allah aids.

As for if he is contrary to that, then he is a lying imposter falsely claiming prophethood whom there is no doubt Allah the Mighty and Majestic will expose.

Further detail regarding the signs of prophethood will follow in part eight, when discussing the topic of the: ‘Miracles of the Messenger Muhammad (Peace be upon him)’.

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(279) See: ‘Mu`jam Maqayis al–Lughah’ of Ibn Faris (5/384–385); & ‘Lisanul–`Arab’ (1/162–164).

(280) See: ‘`Aqidat Khatm an–Nubuwwah bin–Nubuwwah al–Muhammadiyah’ of Dr. Ahmad Sa`d al–Ghamidi (pp. 14–15).

(281) See: ‘Lisan al–`Arab’ (1/283–284).

(282) See: ‘`Aqidat Khatm an–Nubuwwah’ (pp. 15–16).

(283) ‘an–Nubuwwat’ of Ibn Taymmiyah (pp. 225–227); ‘Usul ad–Din’ of al–Baghdadi (pp. 154); ‘`Aqidat Khatm an–Nubuwwah’ (pp. 15–16); ‘Mahabbat ar–Rasul ﷺ‬ Baynal–Ittiba` wal–Ibtoda`’ of `Abdur–Ra•uf Muhammad `Uthman (pp. 15); & ‘ar–Rusul war–Risalat’ of Dr. `Umar al–Ashqar (pp. 14–15).

Section Two: The Reality of the Prophets and Messengers, their Infallibility, and the Benefits of Believing in Them
Firstly: The Reality of the Prophets and Messengers
The prophets and messengers are human beings created by Allah whom revelation is sent down upon. However, they do not possess any of the qualities of lordship or worship.

They experience that which humans experience from sickness, sleep, death, dependence on food and drink, and the like.

Allah the Almighty describes them as worshipping Him superlatively; just as occurs in His praise of Noah –peace be upon him–.
He the Almighty says:
]إِنَّهُۥ كَانَ عَبدٗا شَكُورٗا]
Sura al-Isra•; (17):3
]Meaning: Indeed, he was a grateful servant.]

Likewise, He mentions regarding Muhammad:
]تَبَارَكَ الَّذِي نَزَّلَ الفُرقَانَ عَلَىٰ عَبدِهِۦ لِيَكُونَ لِلعَالَمِينَ نَذِيرًا]
Sura al-Furqan; (25):1
]Meaning: Blessed is He who sent down the Criterion upon His Servant that he may be a warner to the worlds.]

And He mentions in relation to Abraham, Isaac, and Jacob:
]أُوْلِي الأَيدِي وَالأَبصَارِ ٤٥ إِنَّآ أَخلَصنَاهُم بِخَالِصَةٖ ذِكرَى الدَّارِ ٤٦ وَإِنَّهُمۡ عِندَنَا لَمِنَ المُصطَفَينَ الأَخيَارِ]
Sura Saad; (43):45-47
]Meaning: Those of strength and of religious understanding Indeed, We chose them for an exclusive quality: remembrance of the home of the Hereafter. And verily, they are to Us, of the chosen and the best.]

And with regards to Jesus the son of Mary –peace be upon him– He says:
]إِنۡ هُوَ إِلَّا عَبدٌ أَنعَمۡنَا عَلَيهِ وَجَعَلنَاهُ مَثَلًا لِّبَنِيٓ إِسرَاءِيلَ]
Sura az-Zukhruf; (43):59
]Meaning: Jesus was not but a servant upon whom We bestowed favour, and We made him an example for the Children of Israel.]

Messengership is given to a person by Allah choosing them and is not acquired by a person’s striving.

The Messengers are the best, finest, and most excellent of mankind.

Secondly: Infallibility of the Prophets and Messengers
The entire Islamic community is in consensus that the prophets and messengers are infallible with regards to their bearing and conveying their Lord’s message.

They do not decrease from anything that Allah reveals to them, nor do they forget anything of that – except what has been abrogated.

Allah guaranteed His Prophet Muhammad –peace be upon him– that He would make him read so that he did not forget any of what had been revealed to him, except that which Allah wished to make him forget; just as occurs in His saying:
]سَنُقرِئُكَ فَلَا تَنسَىٰٓ ٦ إِلَّا مَا شَآءَ اللَّهُۚ]
Sura al-A`laa; (86):6-7
]Meaning: We will make you recite so you will not forget, except what Allah wills.]

The Messengers are infallible in their conveyance of the message; so they do not conceal anything from revelation, as concealment would be regarded as disloyalty – something impossible in relation to them.

Allah the Almighty says:
]وَلَوۡ تَقَوَّلَ عَلَينَا بَعضَ الأقَاوِيلِ ٤٤ لَأَخَذنَا مِنهُ بِاليَمِينِ ٤٥ ثُمَّ لَقَطَعنَا مِنهُ الوَتِينَ]
Sura al-Haaqah; (69):44-46
]Meaning: And if he had forged a false saying concerning Us, We surely should have seized him by his right hand, and then We would have severed his aorta.]

The natural emotions felt by the prophets and messengers do not contradict their infallibility; such as when Abraham –peace be upon him– felt fear when he saw the hands of his guests did not reach the food presented to them as he was unaware they were angels.

When Moses –peace be upon him– became enraged, he seized his brother by the hair of his head, dragged him towards himself, and threw down the tablets while in their inscription was guidance. This occurred when he returned to his people after the appointment with his Lord and found them worshipping the calf.

Similarly, the forgetfulness of Muhammad –peace be upon him– unrelated to his delivery of the revelation or affairs of legislation; as occurs in the narration of ‘Dhul-Yadayn (the long-armed)’ when the Prophet (Peace be upon him) forgot while in prayer.[284]

Rather he (Peace be upon him) explicitly mentioned that forgetfulness occurs to him just as it occurs to the rest of mankind – in his saying: “Verily I am a human being; I forget just as you forget. When I forget, then remind me.”[285]

It is also possible that the prophets may err in their judicial rulings by not reaching the truth, just as minor sins may occur from them. However, they are not given consent upon error; rather they are granted a return to the truth and a rectification of their mistake. In other words: Allah the Mighty and Majestic does not approve of their sins or mistakes, rather He corrects them via revelation, and guides them to repent after sin. Due to this their subsequent state is better than their prior state.

As for the wicked deeds and major sins – the Prophets and Messengers are infallible with regards to them, by consensus of the Islamic community.

The foregoing serves a brief summary regarding the infallibility of the prophets –and although there is further detail in relation to this topic– this is not the right place to discuss such.[286]

Thirdly: What Believing in the Messengers Comprises
Believing in the Messengers comprises four matters
1. To believe their messengership is the truth from Allah –the Almighty–.

Whoever disbelieves in the messengership of any of them then he has disbelieved in them all, just as Allah the Almighty says:
]كَذَّبَتۡ قَومُ نُوحٍ المُرۡسَلِينَ]
Sura Shu`ara; (26):105
]Meaning: The people of Noah denied the messengers.]

Thus, Allah regarded them as deniers of all the messengers despite there only being one messenger present at the time.

2. To believe in those who have been specified by name, such as Muhammad, Abraham, Moses, Noah, and Jesus –peace be upon them all–.

As for those whom we do not know the names of, then we have a general belief in them.

Allah the Almighty says:
]وَلَقَدۡ أَرۡسَلنَا رُسُلًا مِّن قَبلِكَ مِنهُم مَّن قَصَصنَا عَلَيكَ وَمِنهُم مَّن لَّمۡ نَقصُصۡ عَلَيكَ]
Sura Ghafir; (40):78
]Meaning: And indeed We have sent Messengers before you. Among them are those whose stories We have related to you, and among them are those whose stories We have not related to you.]

3. Believing in that which is authentically established from their news.

4. Acting in accordance with the legislation of the one sent to us from them, and he is their seal – Muhammad –peace be upon him– who was sent to all of mankind.

Allah the Almighty says:
]فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَينَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجًا مِّمَّا قَضَيتَ وَيُسَلِّمُواْ تَسلِيمًا]
Sura an-Nisa•; (4):65
]Meaning: But no, by your Lord, they will not truly believe until they make you –O Muhammad– judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in full, willing submission.]

Fourthly: Benefits of Believing in the Prophets and Messengers
Believing in the Prophets and Messengers has many great benefits; from them:
1. Knowledge of the mercy of Allah the Almighty, and His care for His servants. That is because He sent Messengers to them to guide them to His path, and to clarify to them how to worship Him; as the human intellect cannot independently come to know that.
2. Thankfulness to Allah the Almighty upon this tremendous blessing.
3. Loving the Messengers –peace be upon them–, revering them, and praising them as befits them – because they are the Messengers of Allah the Almighty, and because of their worshipping Him, conveying His message, and sincerely advising His servants.[287]

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(284) See: ‘Sahih al–Bukhari’ (no. 1228).

(285) Reported by al–Bukhari (no. 392); & Muslim (no. 572).

(286) See: ‘Majmu` al–Fatawa’ (10/293–313, 15/150); & ‘ar–Rusul war–Risalat’ (pp. 99–116).

(287) See: ‘Rasaa•il fil `Aqidah al–Islamiyyah’ (pp. 27).

Section Three: Believing the Finality of Prophethood & Related Matters
Firstly: The Meaning of Believing the Finality of Prophethood
The finality of Prophethood is:
The cessation of Allah’s communication to the people, and the termination of revelation from the heavens.[288]

The meaning of this belief is:
that all prophethood came to an end with the prophethood of Muhammad (Peace be upon him), and that revelation was terminated with his death –may peace and blessings be upon him–. This is from the core beliefs of the Muslims; whoever claims contrary to that is a disbeliever in Allah and a denier of His Prophet (Peace be upon him).

This is proven by the Quran, Prophetic traditions, and consensus of the Islamic community.

There is much evidence in the Noble Quran indicating the belief of the finality of prophethood, which we can categorise as follows:
(i) Verses explicitly mentioning the finality of prophethood; just as Allah the Almighty said:
]مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٖ مِّن رِّجَالِكُمۡ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّ‍ۧنَ]
Sura al-Ahzab; (33):40
]Meaning: Muhammad is not the father of any man among you, but he is the Messenger of Allah and last of the prophets.]

This verse explicitly mentions that Muhammad is the conclusion to those who preceded him from the prophets. Thus, there is no prophet nor messenger after him.

This is also how the exegetists of the Quran –from the first era of Islam until today– interpreted the aforementioned verse.[289]

(ii) Verses establishing the finality of prophethood through rationality:
There are numerous Quranic verses that serve as an example of this – such as the verses indicative of the universality of our Prophet Muhammad’s message.

Allah the Almighty says:
]قُلۡ يَأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيكُمۡ جَمِيعًا]
Sura al-A`raf; (7):158
]Meaning: Say –O Muhammad–: ‘O mankind, indeed I am the Messenger of Allah to all of you.’]

Likewise, the verses mentioning Allah’s guarantee to preserve His Book are indicative of this fact.

Also, the verses that establish the Quran being a proof against all those it reaches; such as Allah’s saying:
]وَأُوحِيَ إِلَيَّ هَذَا القُرءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ]
Sura al-An`am; (6):19
]Meaning: And this Quran has been revealed to me that I may therewith warn you and whomsoever it may reach.]

Similarly, the verses that call the people only to have faith in the previous messengers and divine books – not in other than them.[290]

As for proof from the Prophetic Sunna; then the Prophet (Peace be upon him) used to give great attention to establishing and asserting the belief of the finality of prophethood, using a variety of explanatory styles to achieve his aim. It was something he mentioned on various occasions, and removed every shadow of a doubt regarding; leaving this article of faith manifest and clear.

One who examines the narrations of the Messenger (Peace be upon him)will notice that they give emphasis to the finality of his prophethood through use of various wordings, some of which have been conveyed by such a large number of narrators that it is not conceivable they could have agreed upon a lie. These narrations are therefore accepted as unquestionable in their veracity.[291]

The Prophet (Peace be upon him) said:
“There will be liars from amongst my nation; all of them will claim prophethood. However, I am the seal of the prophets – there is no prophet after me.”[292]

Secondly: The Meaning of Miracles, Wondrous Feats, and Satanic Trickery
A miracle is:
An extraordinary matter that Allah causes to happen at the hands of a prophet, as an aid for him, and as proof of his truthfulness. Another name for a miracle is a sign.

An extraordinary matter is one that humans are unaccustomed to, and unable to perform.

A wondrous feat is:
An extraordinary matter that Allah causes to happen at the hands of one of His allies; aiding them in a religious or worldly matter.

Such a feat occurs at the hands of a believing, obedient ally of Allah who adheres to the religion.

In reality these wondrous feats are miracles of the Prophet, as they were only granted to their possessors due to their adhering to his way.

A satanic trick is:
An extraordinary matter that happens at the hands of one who rejects Islam, refuses the truth, and partakes in sin. Satan uses such tricks to avert people from following the truth; such as entering into idols and speaking to those who worship them, or judging between them, or fulfilling some of their needs. They may also cause misguided people to levitate in the air momentarily, or transfer them to a faraway place, and the like.

These three –miracles, wondrous feats, and satanic tricks– are similar in the sense that they are all extraordinary matters. The difference between them is that miracle only occurs at the hands of a prophet – as an aid and a manifestation of his truthfulness; a wondrous feat occurs at the hands of an obedient ally of Allah; and a satanic trick occurs at the hands of an illegitimate, disobedient fool.[293]

Thirdly: Claimants of Prophethood
Numerous prophetic movements have arisen since the early eras of Islam and until today - the leaders of which claim prophethood. The main reasons for the appearance of such movements include: ignorance, tribalism, nationalism, and the Islamophobia of the Jews and Christians.

Some of the most famous claimants of prophethood in the early era of Islam were: al-Aswad al-`Ansi, Tulayhah bin Khuwaylid, Musaylimah, and Sajah at-Taghlibiyyah.

The most prominent claimants in the Umayyad and Abbasid dynasties were:
al-Mukhtar bin `Ubaid, al-Haarith bin Sa`ed, Bayan bin Sam`an, al-Mughirah al-`Ijli, Abul-Khattab al-Asadi, `Ali bin al-Fadl al-Himyari.

In modern times there have been many claimants to prophethood, the most famous of whom were: Muhammad bin`Ali Shirāzi – the founder of Bábism; Husayn Ali al-Mazandarani –founder of the Bahá'í Faith; and Ahmad al-Qadyani – founder of the Ahmadiyya movement.

Refuting each of these claims would take up much time and space; however the obviousness of their falseness saves us the task of having to clarify such.[294]

Fourthly: Unique Characteristics of Our Prophet Muhammad
Our Prophet Muhammad –peace be upon him– possessed many unique characteristics, enumeration of which would be difficult.

It is possible to summarize some of these in the following points:
1. The universality of his Message:
Allah the Mighty and Majestic says:
]قُلۡ يَأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيكُمۡ جَمِيعًا]
Sura al-A`raf; (7):158
]Meaning: Say –O Muhammad– “O mankind, indeed I am the Messenger of Allah (Peace be upon him)to you all.]

Contained in this noble verse is a proof of the universality of his Message to all people. This was an attribute specific to him – and was something not granted to any of the previous prophets. The prophets that preceded Muhammad –peace be upon him– were sent to their nations exclusively, and therefore each nation was in need of someone who would convey to them the commands of Allah the Exalted.

Allah the Mighty and Majestic clarified the generality of Muhammad’s messengership to all people so this would not be assumed with regards to him. [295]

The Prophet –peace be upon him– said:
“Every Prophet used to be sent to his nation exclusively, however I have been sent to all mankind.”[296]

2. Allah the Mighty and Majestic has guaranteed prevalence of his religion over all religions; Allah the Exalted says:
]هُوَ الَّذِيٓ أَرسَلَ رَسُولَهُۥ بِالهُدَىٰ وَدِينِ الحَقِّ لِيُظهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوۡ كَرِهَ المُشرِكُونَ]
Sura at-Tawbah; (9):33
]Meaning: It is He Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the polytheists hate it.]

3. Allah the Mighty and Majestic guaranteed preservation of the Book He revealed to Muhammad –peace be upon him–; just as occurs in His saying:
]إِنَّا نَحنُ نَزَّلنَا الذِّكرَ وَإِنَّا لَهُ لَحَافِظُونَ]
Sura al-Hijr; (15):9
]Meaning: Indeed, it is We who sent down the Quran, and indeed We will be its guardian.]

4. His religion is complete, and suitable for every time, place, and nation.

Allah the Exalted says:
]اليَومَ أَكمَلتُ لَكُمۡ دِينَكُمۡ وَأَتمَمتُ عَلَيكُمۡ نِعمَتِي وَرَضِيتُ لَكُمُ الإِسلَامَ دِينًا...]
Sura al-Ma•idah; (5):3
]Meaning: This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.]

5. He was made victorious by awe of frightening his enemies for a distance of one month’s journey; the spoils of war were made lawful for him; the earth was made pure and a place of prayer for him; and anyone of his followers can pray anywhere and at any time that the prayer is due – as occurs in a narration authentically established from him.[297]

6. The numerous miracles that Allah caused to happen at his hands.

7. He will be the one to have the most followers on the Day of Resurrection.

8. On the Day of Resurrection he will intercede with the Major Intercession on behalf of the creation, after all the other prophets excuse themselves from doing so.

9. He will be the first person to request that the doors of Paradise be opened; and his nation will be the first of nations to enter paradise.

In addition to many other characteristics unique to him.

More detail regarding the Prophet (Peace be upon him) will follow in the coming parts, specifically parts three and eight.

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(288) See: ‘Aqidat Khatm an–Nubuwwah’ (pp. 16).

(289) See: ‘Aqidat Khatm an–Nubuwwah’ (pp. 19–24).

(290) See: ‘`Aqidat Khatm an–Nubuwwah’ (pp. 19–29).

(291) See: ‘`Aqidat Khatm an–Nubuwwah’ (pp. 30–53).

(292) Reported by Ahmad (no. 22448); & al–Hakim (4/496).

(293) See: ‘Muthakkirah fit–Tawhid’ of Shaikh Muhammad bin Qasim (pp. 16–17).

(294) See: ‘`Aqidat Khatm an–Nubuwwah’ (pp. 170–271); & ‘Rasa•il fil Adyan wal–Firaq wal–Mathahib’ of Muhammad al–Hamad (pp. 223–315).

(295) ‘`Aqidat Khatm an–Nubuwwah’ (pp. 24).

(296) Reported by al–Bukhari (no. 438).

(297) Reported by al–Bukhari (no. 438).