Alhassanain(p) Network for Heritage and Islamic Thought

LESSON TWENTY-EIGHT: RESPONSES TO CERTAIN DOUBTS

Responses to certain doubts

With respect to ‘Miracles’, some doubts have been raised. The following presents the doubts and their relevant explanations:

Do miracles contradict causality?

Every physical phenomenon has a specific cause, which can be recognised through experimentation. However, if due to the deficiencies of laboratory equipment the cause of a phenomenon is not recognised, it cannot be considered as evidence for rejecting causality. Therefore, extraordinary acts can be justified, by saying that their causes have not yet been recognised and that the only extraordinary thing about them is that while being unknown to ordinary people, their causes have been discovered by their performers. Thus, denying experimentally recognisable causes is contradictory to the principle of causality and is unacceptable.

The response to this doubt is that the principle of causality is nothing more than the proof, that any dependent or resulting phenomenon has a cause; however, the realisation of that cause through scientific experiments is by no means a requisite for such a principle and there is no reason why it should be so. The reason is that the scope of scientific experimentation is limited to natural phenomena, and it is impossible to prove the existence or non-existence of metaphysical phenomena or their effects through laboratory tests.

Moreover, it is incorrect to interpret miracles in terms of being aware of the unknown causes, because if this awareness is gained through the usual factors, there would be no difference between an extraordinary phenomenon and other usual phenomena, and it could not be considered extraordinary. However, if such awareness is reached unusually, the act will be extraordinary, and should it be in accordance with God’s specific permission and the evidence of true prophecy, it would be considered as a miracle (scientific miracle). In this way Jesus’s (a) knowledge about people’s food and property is known as one of his miracles (Āl-‘Imrān:

49). Miracles are not only limited to the scientific; there are other types as well, which cannot be denied. Finally, the question remains as to what the difference is between miracles and other types of extraordinary acts with reference to the principle of causality?

Do extraordinary acts indicate changes in Divine customs?

Divine custom has dictated that every phenomenon follows a specific cause and according to the verses of the Holy Qur’an, there will be no change in this way (refer to al-Isrā’:77, al-Ahzāb:62, Fātir:43, Fateh:23). Therefore, extraordinary acts, which are the proof for such changes in these customs, are rejected by these verses.

This doubt is like the previous one; the difference is that in the former, the intellect was used for reasoning and in the latter the verses of the Holy Qur’an. The response is that it is not reasonable to limit unchangeable

Divine customs to merely include usual causes for all phenomena. It is like saying that there is an unchangeable Divine law and that fire is the only cause for heat! Such claims can be challenged by saying that different causes for various phenomena, and the replacement of the usual causes by unusual ones, have always existed in the world and should consequently be described as a Divine custom. Therefore, restricting the causes of events to usual ones is considered a change in Divine customs and those verses of the Holy Qur’an are (in fact) denying it.

Thus, interpreting the verses, which deny changes in Divine customs in a way that they show the replacement of usual causes by unusual ones, is impossible and it is unreasonable to describe that interpretation as a Divine custom. Moreover, the great number of verses, which indicate the occurrence of miracles and extraordinary acts, can be strong reasons for falsifying such an interpretation. The correct interpretation for such verses should be searched for in the books of commentary; however, I will briefly explain that such Holy verses deny the independence of the events from their causes, rather than the plurality of causes or the replacement of a usual cause by an unusual one. It is nonetheless; probably right to claim that the majority of such verses are related to the effect of unusual causes.

Why did the Prophet of Islam (s) refuse to present miracles to the public?

It is stated in the Holy Qur’an that people frequently asked the Prophet (s) to present to them some miracles, but he refused (refer to al-An’ām:37,109, Yūnus:20, al- Ra’d:7, al-Anbiyā’:5). If providing miracles is a way of proving prophecy, why did the Prophet (s) not use this means?

The response is that such verses are related to the requests after the Prophet (s) had proved his prophecy in three ways: clues to his honesty, predictions made by the previous prophets, and miracles. Such requests were rooted in obstinacy and enmity and were due to reasons other than finding the truth (refer to al-An’ām:35,124, Tāha:33, al-Ssaffāt:14, al-Qamar:2, al-Shu’arā’:3-4,197, al-Isrā’:59, al-Rūm:58).

Therefore, God’s Wisdom didn’t necessitate responding to them.

To provide further explanation, it should be stated that the reason for presenting miracles, which have been exceptional to the rules governing the universe, have sometimes provided responses to the people’s requests (e.g. Sāleh’s (a) camel), and were at other times incidental (e.g. Jesus’ (a) miracles), were to introduce God’s prophets and provide the people with the means for such an introduction. However, miracles were not employed to force the people to accept the prophets’ invitations, neither were they used for people to compulsory submit to them. Furthermore, miracles were not a means to entertain the people by violating the rules of causality for usual events. Such an objective does not necessitate responding to all the requests.

In some cases responding to certain requests would be unwise and contradict the ultimate aim of the miracle. For example, there were requests, which would restrict the people’s choices and enforce them to accept the prophets’ invitations, or cases where the requests were due to enmity and obstinacy. Moreover, if all the requests received a positive response,

triteness would occur and people would see miracles as entertainment, and they would gather around the Prophet (s) for their personal benefit.

In addition, testing people for their faith and providing them with the freedom in decision making would be impossible and they would accept the obedience of the Prophets aversely or forcefully. In both cases such an acceptance would be against both wisdom and the real aims of the miracle. However, in other cases where Divine wisdom necessitated, the Prophet (s) would accept such requests. There are many miracles, which have been attributed to the Prophet of Islam (s); and most have been verified through successive traditions, however his ultimate miracle is the eternal miracle of the Holy Qur’an. More explanation will be provided about the Holy Qur’an in its due place.

Can miracles be accepted as intellectual or convincing evidence?

Since miracles are performed according to God’s specific permission, they can indicate a particular relationship between Almighty God and the performer of the miracle, who has been provided with such permission. In other words, God has fulfilled His own Will through the performer of the miracle. However, the intellectual requisite for such a relationship is not the existence of another relationship - the type of sending and receiving of revelation-between Almighty God and the performer of the miracle. Therefore, miracles cannot be considered as intellectual evidence for the honesty of the prophets in their claims. However, they can in the best condition, be considered as speculative or convincing evidence.

The response is, that extraordinary acts - even Divine ones - are not by themselves the evidence for a relationship to revelation and, due to the same reason, the generosity of God’s saints cannot be considered as the proof for their prophecy.

However, the subject of our discussion is a person who has claimed to be the Prophet of God, by using miracles as the proof for his honesty. If such a person had falsely claimed to be a Prophet, and thereby committed one of the greatest and most disgraceful sins causing the most evil corruption of this world and the Hereafter, - he would never deserve such a relationship with Almighty God, and Divine wisdom would never provide him with the miracles to deceive His servants.

In conclusion, our intellect clearly realises that having a specific relationship with Almighty God and being equipped with the ability to perform miracles, is only deserved by those who do not betray their Lord and do not mislead His servants to eternal misfortune.

Therefore, miracles can be considered intellectual evidence for the true claim of prophecy.

Questions

1. What is the content of the principle of causality?

2. Why does the acceptance of causality not contradict the acceptance of miracles?

3. Why is it incorrect to interpret miracles in terms of the awareness of unknown causes?

4. Is the acceptance of miracles in contrast to the unchangeable divine customs?

Why?

5. Did the prophets (a) provide miracles incidentally or in response to the people’s requests?

6. Why didn’t the Prophet of Islam (s) respond positively to all the requests to present miracles?

7. Explain how miracles are not merely the speculative or convincing evidence for the true claim of prophecy, but how they are considered as the intellectual proof for such a claim.

LESSON TWENTY-NINE: CHARACTERISTICS OF THE PROPHET

The plurality of the prophets

So far, three fundamental issues related to prophecy and the recognition of leaders have been discussed. Moreover, it was realised that due to the deficiencies of human wisdom in acquiring the information necessary for the welfare of this world and the hereafter, it is necessary for Divine wisdom to select a Prophet or prophets to teach them the necessary facts. These prophets will in turn, present those facts to others in the most perfect and intact form. Furthermore, it is necessary (for Divine wisdom) to introduce the prophets to the public so that no excuse remains (for the unbelievers).

The most general way to accomplish this is the presentation of miracles.

I used intellectual evidence to prove the above point; however, such pieces of evidence do not deal with the necessity of the plurality of the prophets, their Books or Divine religions. Therefore, if for instance the conditions of man’s life were so, that one Prophet could cater for all of humanity’s needs up until the end of time, and every individual or group of people throughout history could find his/their responsibilities, by referring to what the same Prophet had proposed, no contradiction would then evolve with the requisites of those pieces of (intellectual) evidence.

However, first we know that every human being, including the prophets, have a limited life and Divine wisdom has not found it necessary to keep the first Prophet alive for all time.

Secondly, the conditions of people’s lives in different places and at different times are not the same; such differences and specifically the gradual complications of social relationships can influence the quality as well as the quantity of social rules and regulations. Furthermore, in some cases new regulations should be issued and if such regulations are advertised by a Prophet who had been appointed thousands of years ago, it would make no sense; similarly, the protection of those regulations and handling of them with specific cases would be very difficult.

Thirdly, in ancient times, it was not possible to advertise the invitations of the prophets and for the entire world to be informed of their message would be impossible.

Fourthly, with the process of time, and due to various factors, the instructions given by a Prophet to the people of his time would face alterations (to familiarise with such alterations refer to:

Al-Huda ila Dīn al- Mustafa, by ‘Allamah Shaykh Muhammad Javād Balāghī) and incorrect interpretations, so that after some time the original religion would change into a deviated one. The same thing has happened to the monotheistic religion presented by Jesus (a), which later changed into the concept of the trinity.

The above discussion makes the reason for the plurality of prophets and the differences in some devotional and social instructions of the Divine religions clear (refer to al-Māi’da:48, al-Hajj:67). This is in line with the fact that all Divine religions are not only the same in their principles of

belief and ethical foundations, but they have also been in agreement with reference to their personal and social instructions (refer to al-Baqarah:131-137,285, Āl-‘Imrān:19-20). For example, Prayers (salāt) have existed in all religions, although the way to perform them and the direction towards which they were performed (qiblah) have been different. There has also been poor-rate (zakāt) in all religions; however, its amount and the cases for which it would be necessary have not been the same.

Therefore, it is a necessity to believe in all of the prophets and to admit their prophecy without any discrimination, aswell as accepting their messages and information provided by them, and recognising them as being unique individuals (refer to al- Shūra:13, al-Nisā’:136,152, Āl-‘Imrān:84-85). Moreover, it is not permissible to deny any of the prophets (a) or any of their instructions, because denying one Prophet is tantamount to the denial of all the instructions issued by God (refer to al-Nisā’:150, al-Baqara:85). However, the practical duties of every Prophet’s nation at any time are to obey the instructions provided by the same Prophet and at the same time.

It is worth mentioning that although human intellect due to the aforementioned points realises the rational behind the plurality of the prophets and the differences between Divine religions, it cannot discover the exact formula for the number of prophets and Divine religions, and cannot decide when and where a new Prophet would be appointed and a new religion introduced. It is however, understood from the above points that while the conditions of man’s life are so, that the Prophet’s invitation can reach all the people of the world and his message can be protected and secured for future generations, as long as the social regulations do not need fundamental changes, no new Prophet would be necessary.

The number of prophets

As I discussed above, our intellect cannot decide about the number of prophets and Divine Books; such points can only be proved through traditions. Even in the case of the Holy Qur’an, although it emphasises that Almighty God has sent a Prophet for every nation (refer to Fātir:24, al-Nahl:36), it does not clarify the number of the nations or their prophets.

However, more than twenty prophets have been mentioned in the Holy Qur’an and the stories of some others have been narrated without referring to their names (refer to al- Baqarah:246, 256). On the other hand, in some traditions from the Prophet’s family members (a), it has been stated (refer to Risālat I’tiqādāt al-Sadūq, Bihār al-Anwār, vol.11, p. 28,30,32,41) that Almighty God has appointed one hundred and twenty four thousand prophets (a), and that the chain of prophets began with Adam (a) and ended with Muhammad (s) the son of Abdullah.

God’s prophets (a) have had various characteristics:

They have been guides (nabi), which is the main responsibility for this Divine position, ‘warners’ (nadhīr or mundhir), and ‘providers of glad tidings’ (bashīr or mubashshir) (refer to al- Baqarah:213, al-Nisā’:165). They have also been known as the best (salihīn) and the most pious (mukhlasīn) people some of whom have held the position of ‘Messengers of God’ (rasūl) aswell. In some sayings, the number of Divine messengers is said to be three hundred and thirteen (refer to Bihār al-Anwār Vol.11, p, 32).

Therefore, in this part, I will explain the definition of prophet and messenger aswell as the differences between them.

Prophets and God’s Messengers

The word ‘Messenger’ (Rasūl) means the one who brings a message, and the word Prophet (Nabi), if derived from the root (Naba’) means important news, and if derived from (Nabu) means holding an outstanding position.

Some have thought that the word ‘Prophet’ includes the meaning of the word ‘Messenger’; therefore, they claim that a Prophet is a person who receives revelation from Almighty God, whether or not he has the responsibility of advertising it to other people, whereas a ‘Messenger’ is a person who holds the responsibility of advertising God’s message to the public.

However, it is not right, because in some verses of the Holy Qur’an, the word ‘Prophet’ is used after the word ‘Messenger’ (refer to Maryam:51,54). Whereas, according to the above interpretations, the more general word ‘Messenger’ should have preceded the specific one ‘Prophet’. Furthermore, there is no reason for allocating the responsibility of advertising revelation to messengers.

In some traditions, it has been stated that the requisite for the position of Prophet, is that the person should visit the Angel of revelation only in his dreams and when he is awake he would just hear the Angel’s voice; while, the Messenger visits the Angel in his wakefulness (refer to Usūl al-Kāfi, vol 1, p.176).

However, this can not be due to the interpretation of the word, as the acceptable point is that the word ‘Prophet’ with reference to those to whom it refers -rather than the way it is interpreted - is a more general term than the word ‘Messenger’. In other words, all prophets have held the position of prophecy; nevertheless, the position of a Messenger of God applies to only a group of them. As mentioned before, the number of God’s messengers is three hundred and thirteen. Their position has certainly been higher than that of prophets; however, there has been some degree of hierarchy with reference to the ‘position’ and ‘excellence’ amongst the messengers’ aswell (refer to al-Baqarah:253, al-Isrā’:55). Some of them, for example, had the honour of holding the position of Imamah (refer to al-Baqarah:124, al-Anbiyā’:73, al-Sajdah:24).

The prominent prophets

The Holy Qur’an introduces some of God’s prophets as ‘Those messengers with a strong will’ (ūlu al-‘azm) (refer to al-Ahqāf:35); however, their particularities have not been clarified. Moreover, according to the sayings of the Prophet’s family members (a), there have been five prominent prophets:

Noah, Abraham, Moses, Jesus, and Muhammad (refer to Bihār al-Anwār vol. 11, p. 33-4, Ma’ālim al-Nubuwwah, p.113). They not only had a distinctive level of patience and tolerance, which has been referred to in the Qur’an, but each of them had a specific religion and a particular Book, and their contemporary or succeeding prophets obeyed their religions until

another prominent Prophet was appointed, and a new Book and a new religion were introduced.

It was also clarified that the co-existence of two prophets at the same time has been possible as Lot (a) was contemporary to Abraham and Aaron was appointed at the same time when Moses (a) was appointed a Prophet. Also John (a) lived with Jesus (a) simultaneously.

Some Points

At the end of this lesson, some points are briefly discussed:

A) God’s prophets have confirmed each other and each one predicted his successor (refer to Āl-‘Imrān:81). Therefore, if a person claimed to be a Prophet and denied his preceding or succeeding prophets, he would be a liar.

B)God’s prophets did not request any payment or reward for performing their duties (refer to al-An’ām:90, Yāsīn:21, al-Tūr:40, al-Qalam:46, Yūnus:72, Hūd:29,51, al-Furqān:57, al-Shūra:109,127,145,164,180); only the Prophet of Islam (s) has recommended his nation to be friends with the knowledgeable people (refer to al-Shūra:23) and has considered it as the reward for his endeavour. In this way, he urged his nation to obey the (instructions given by the Islamic) scholars. The benefits of such obedience will in fact return to the nation themselves (refer to Saba’:47).

C) Some prophets have had other exalted positions such as ‘Judge’ and ‘Governor’ (David and Solomon). In addition, verse al-Nisā’:64 have necessitated the unconditional obedience of every Prophet. Therefore, it can be inferred that all the prophets (a) have had the same Divine positions.

D) The Jinn, who have the freedom of decision-making and are responsible for their deeds, and in normal conditions are invisible, were aware of the invitations made by some of God’s prophets. The pious Jinn believed in them, Moses (a) and Muhammad (s) each having some followers from among them.

However, there also existed a group of Jinn who obeyed Satan and disbelieved in God’s prophets (refer to al-Jinn:1-14).

Questions

1. Discuss the reasons for the plurality of the prophets (a).

2. What is the Prophet’s duty with respect to the invitations and instructions made by all other prophets?

3. When is it not necessary for a new Prophet to be appointed?

4. Discuss the plurality of the prophets and messengers.

5. What is the difference between a Prophet and a messenger? What is their relationship with respect to the meaning and application of these terms?

6. With reference to their Divine positions, what are the priorities of the prophets (a) to each other?

7. Who are the prominent prophets? What are their characteristics?

8. Is it possible to have more than one Prophet at the same time? If yes, can you provide some examples?

9. What other characteristics of God’s prophets (a) do you know?

10. How did the Jinn react regarding the acceptance or rejection of the prophets’ invitations?

LESSON THIRTY: PROPHETS AND PEOPLE

Introduction

When referring to the prophets (a) and their illustrious lives, the Holy Qur’an discloses the reactions of the people against them. On one side we are informed about the stance the people took towards the prophets and the reasons for their opposition. On the other side the methods employed by the prophets to guide and educate the people are explained and the way in which they struggled against the roots of disbelief, polytheism, and deviation. The Holy Qur’an upholds Divine regulations for governing societies, particularly with reference to the mutual relationships between people and prophets. Such discussions include the most instructive and insightful issues.

These points are not in direct relation with ideological or discoursal points. This is due to the fact that they shed light on prophecy and its related aspects, and destroy a number of relevant doubts, and due to their importance in teaching and educating people and functioning as examples for the people to learn from, they are considered to be vital. Therefore, in this lesson, I will discuss some of the most important points of this nature.

The people’s reaction against the prophets (a)

When God’s prophets (a) began to invite people to worship the unique God (refer to al-Nahl:36, al-Anbiyā’:25], Fussilat:14, al-Ahqāf:21), obey His orders, stay away from idols and false gods, avoid Satan and other misleaders, and refuse committing oppression, corruption and wrong doing, they generally faced opposition from the people (refer to Ibrāhīm:9, al-Mu’minūn:44). Such opposers were the rulers of societies, the rich who were drowning in their own worldly pleasures (refer to Saba’:34) and proud of their wealth, social positions, or knowledge (refer to Ghāfir:83, al-Qasas:78, al-Zumar:49). They held great influence and managed to mislead many away from the true path of life (refer to al-Ahzāb:67, Saba’:31-33).

Nevertheless, little by little, a group of people who were mainly among the deprived accepted the prophets’ invitation (refer to Hūd:40).

However it has rarely occurred that a society has been formed on the principles of correct beliefs, norms of justice and with obedience to God and His prophets. For instance, this happened at the time of Solomon. Nevertheless, some of the Divine teachings gradually affected the culture of some societies and were later transferred to others.

In some cases, the prophets’ teachings and instructions were introduced as the innovations of the leaders of the unbelievers. Many of today’s law systems in the world have taken the rules and regulations from Divine religions; however, without referring to their sources they introduce such regulations as original.

Reasons and motivations behind the opposition of the prophets (a)

In addition to the desire for corruption and worldly pleasure (refer to al-Māi’dah:70), there were other reasons and motivations behind the

opposition against the prophets (a). More generally traits such as selfishness, pride and self-praise appeared amongst the rich, noble and more knowledgeable of societies (refer to Ghāfir:56, al-A’rāf:76).

Another reason was the bias that such people held concerning the wrong customs and beliefs of their ancestors, which were erroneously respected by various societies (refer to al-Baqarah:170, al-Māi’dah:104, al-A’rāf:28, Yūnus:78, al-Anbiyā’:53, al- Shu’arā’:74, Luqmān:21, al-Zukhruf:22-23). The protection of economical benefits and social positions were strong motivations for the rich people, the rulers, and the scientists (refer to Hūd:84-86, al-Qasas:76-79, al-Tawbah:34); and the ignorance and lack of knowledge among the public were the main reasons behind their deception from the unbelieving leaders and their obedience towards the societal authorities. It was in turn, the cause for their feeling of satisfaction with their false beliefs and their refusal of the religion, which had already been accepted by a few people who mainly held no important social positions and had been rejected by the authorities and the majority of the societies. However, the pressure imposed by the rulers and the oppressors on the deprived should not be ignored (refer to Ibrāhīm:21, Fātir:47, Hūd:27, al-Shu’arā’:111).

Behaviour towards the prophets (a)

The opponents of the prophets (a) employed various methods to prevent the progress of their invitation:

Contempt

A group of people would try to suppress the status of the prophets by despising, mocking, and insulting them (refer to al-Hijr:11, Yāsīn:30, al-Zukhruf:7, al- Mutaffifīn:29-32) so that the public would pay no attention to them.

Slander and unjust accusations

Then they would spread slander and lies, and attribute unjust accusations to the prophets, such as claiming they were mad etc (refer to al-A’rāf:66, al-Baqarah:13, al-Mu’minūn:25). When the prophets performed miracles, they slandered them by calling them magicians and tricksters (refer to al-Dhāriyāt:39,52-53, al-Anbiyā’:3, al- Qamar:2); they also described the Divine messages as being myths and imaginary tales (refer to al-An’ām:25, al-Anfāl:31, al-Nahl:24, al-Mu’minūn:83, al-Furqān:5, al-Naml:68, al-Ahqāf:17, al-Qalam:15, al-Mutaffifīn:14).

Dispute and chicanery

The leaders of the unbelievers would prohibit people from listening to the prophets when they warned them of the results of disbelief and rebellion against God, and the benefits and rewards of following the true way, even though they used reason and wisdom in their speeches. Such infidels would then employ weak and ridiculous arguments, covered in beautiful words in an attempt to deceive the public and prevent them from obeying the prophets (refer to Nūh:7, Fussilat:26, al- An’ām:112,121, Ghāfir:5,35, al-A’rāf:70-71, al-Kahf:56). In so doing, they frequently mentioned their ancestors’ way of life (refer to al-Baqarah:170, al- Māi’dah:104, al

A’rāf:28, al-Anbiyā’:53, Yūnus:78, Luqmān:21) and always proudly referred to their wealth and worldly progress. They also referred to the worldly weaknesses and backwardness of the prophets’ followers, as an indicator of their false beliefs and behaviour (refer to Yūnus:88, Saba’:35, al-Qalam:14, Maryam:77, al- Muddaththir:12, al-Muzzammil:11, al-Ahqāf:11). In some cases they argued as to why God had not chosen his messengers from amongst the angels, and as to why had the prophets not been accompanied by angels. They also argued as to why had God not provided the prophets with enough economical and financial support (refer to al- An’ām:7-9, al-Isrā’:90-95, al-Furqān:4-8). On some occasions, they went to the extent that they said:

“We will believe (in God) provided that the revelation is exposed to us, or we see God and listen to His words directly” (refer to al- Baqarah:118, al-An’ām:124, al-Nisā’:153).

Threats and allurement

Another method of opposition that is mentioned in the Holy Qur’an is that the various nations would threaten the prophets and their followers with torture, and drive them out of their town or country by trying to stone them to death or by other means of execution (refer to Ibrāhīm:13, Maryam:46, Hūd:91, Yāsīn:18, Ghāfir:26). The infidels to the contrary, allured the people by spending vast quantities of money, in order to make them disobey the prophets (refer to al- Anfāl:36).

Violence and murder

Finally, when the unbelievers faced the patience, tolerance, firmness, and coolness of the prophets, (refer to Ibrāhīm:12) and realized the seriousness and dedication of the prophets’ true followers, they lost hope with their propaganda and other discouraging tricks and instead made threats through violent means, which subsequently resulted in the murder of many of the prophets (refer to al-Baqarah:61,87,91, al-Māi’dah: 70, Āl-‘Imrān:21,112,181, al- Nisā’:155). This left the society deprived of the greatest heavenly gifts and the most deserving social leaders.

Some heavenly approached in ruling societies

The main reason behind the mission of the prophets was to enlighten the people concerning matters pertaining to this world and the Hereafter, and through revelation to provide them with all the necessary proof of His existence (refer to al-Nisā’:65, Tāha:134). However Almighty God due to His endless mercy and most perfect wisdom provided the people with a specific psychological background from which to accept the prophets’ invitation, at the time of their mission. Such a background also assisted the development of the prophets’ movement. Moreover, since the greatest reason for one’s infidelity and refusal of God, is the feeling of being free from want (refer to al-‘Alaq:6) and ignorance concerning the dominant and multi-sided needs of mankind, the most perfect Lord prepared the situation so that the people were aware of their needs and put their ignorance, pride, and selfishness aside. In so doing, the Almighty God allowed the people to face certain problems and preoccupations in order to make them discover their deficiencies and turn towards Him (refer to al- An’ām:42, al-A’rāf:95).

However, those whose hearts were as hard as stone, as mentioned in the Qur’an, were not affected by such problems due to their luxurious lives and amassed wealth, and subsequently they did not accept the message bought to them by the prophets (refer to al-An’ām:43, al-Mu’minūn:76) thus continuing their ignorant and false way of life.

Such people were unaffected by the prophets’ warnings and advice and accounted for any change in life of hardship into ease as the requisites of life itself, and their ancestors had also experienced such occurrences (refer to al-A’rāf:95). In this way, they continued their oppression, accumulation of wealth, and developing of power.

They ignored the fact that increased wealth and other social merits might in fact be a Divine trap and cause their misfortune in this world and the Hereafter (refer to al- A’rāf:182-183, Āl-‘Imrān:178, al-Tawbah:55,85, al-Mu’minūn:54-56).

Nevertheless, when the prophets reached the stage whereby they had numerous followers, they were able to establish an independent society, defend themselves and fight against the enemies of God under the mission of Holy war (Jihād), (refer to Āl-‘Imrāan:146, al-Tawbah:14). If the situation arose whereby it was impossible to fight against the unbelievers, the people obeyed the prophets and left their society.

When all hope had faded of the unbelievers repenting, the punishment of God plagued their societies in various ways (refer to al-‘Ankabūt:40). This indeed is the ever- lasting approach of God in governing human society (refer to Fātir:43, Ghāfir:85, Isrā’:77).

Questions

1. What was the reaction of the people against the movement of prophets?

2. Explain the reasons and motivations behind the opposition against the prophets.

3. What antagonistic methods did the opponents of the prophets employ against them?

4. Describe the divine approaches with respect to the prophets’ mission and people’s reaction against them.

LESSON THIRY-ONE: THE PROPHET OF ISLAM

Introduction

God had sent mankind numerous prophets in different eras and different places. They have played an important role in guiding and training people, by which they have left illuminating effects upon human society. Every one of them, on the basis of true beliefs and exalted values, trained special groups and also indirectly influenced those outside these groups. Some of them were even successful in establishing a monotheistic and just society and became their leaders.

Among them were Noah (a), Abraham (a), Moses (a), and Jesus (a), who all conveyed Divine scriptures. These scriptures included a system of rules for the individual and society, as well as ethical responsibilities and laws in accordance with the requirements and conditions of time and space. However, these scriptures either deteriorated completely or they were literally and conceptually altered. Ultimately the Divine religions and laws became distorted.

Likewise the Torah of Moses has been outrageously altered and nothing remains of the Gospel (evangel) of Jesus, except the collective hand written testaments by the associates of Christ, now known as the Holy Bible.

Any individual with an open mind who looks into the testaments would surely realise that none of them are the books that were revealed to Moses or Jesus.

Moreover the Torah apart from characterising God as a man has also regarded Him as regretting many of His actions. God is described as wrestling with one of his servants (Jacob) and could not defeat him, eventually imploring him to spare Him in order that the people would not see their God in such a predicament! Other than these deviant tales, the Torah also relates inconsiderate actions to the Divine prophets, such as the fornication of David (a) with a chaste woman and as for Lot (a) it says that he drank alcohol and fornicated with his daughter (far be this act). Besides these accusations the illustrations of the demise of the Prophet Moses - who brought the Torah itself - is mentioned within it. These points are sufficient enough to understand that the Torah we have now is not from Moses.

Nevertheless the state of the Bible is direr than that of the Torah, as the Christians themselves agree that nothing of what was revealed to Jesus remains, rather they have the synopsis of it, which are from the companions of Jesus. Apart from legitimising alcohol, the Bible regards it as a miracle of Christ!

It is thus clear and obvious that such distorted texts could in no way be suitable for guiding mankind. However, to understand how and why these deteriorations and alterations took place, one must look into the detailed accounts mentioned, which cannot be discussed here.

In the sixth century after the birth of Christ, when the entire world was filled with the darkness of ignorance and oppression and the torches of guidance were dimmed, God sent the best of the prophets to the worse of societies, in order to perpetuate the light of Revelation for mankind. The Revelation was protected from any alteration and was to remain with man. It

contained true knowledge, laws and order for the society, as well as Divine Wisdom. Such information was to lead man towards the felicity of this world and the next.

Imam Ali (a) in one of his sermons (Nahj al- Balagha, sermon 87) describes the state of the world at the advent of Islam:

“Allah sent the Prophet (s) when the mission of other prophets had stopped and the people were in slumber for along time. Evil was raising its head; all matters were in disruption and in the flames of war, while the world was devoid of brightness, and full of open deceitfulness. Its leaves had turned yellow and there was absence of hope about its fruit, while the water had gone underground. The minarets of guidance had disappeared and signs of destruction had appeared. It was stern to its people and frowned in the face of its seeker. Its fruit was vice and its food was a carcass. Its inner dress was fear and its outer cover was the sword.” From the time of the Prophet of Islam (s) the most important subject for human beings has been the investigation of the reality of the prophecy of the Prophet of Islam and the truth of the immaculateness of the religion of Islam. The establishment of the authenticity of Islam and the Prophet will consequently prove the reality of the Qur’an as being the only Divine book present in its pure and unaltered form that has remained in hands of man. This will also establish the recognition of the true belief, value system and practical responsibilities in Islam as being perpetual and as being the only solution for resolving the problems of ideology and worldview.

The establishment of the prophethood of the Prophet of Islam (s)

In lesson twenty-seven we mentioned that the proof of prohethood is established in three ways; firstly by studying the way of life of the apostle through dependable sources, secondly through the prophecies of the previous prophets and thirdly through the performance of miracles.

In the case of the Prophet of Islam, all three ways were accomplished, as the people of Mecca had closely observed the life of the Prophet of Islam for forty years and certified that he was perfect in every way. They knew him for his unsurpassable character and righteousness and due to this they called him the trustworthy (al-Amīn).

The probability of such a character being dishonest and fabricating a false proclamation is not conceivable.

From another angle the previous prophets have informed of the nomination of such a prophet and certain individuals from the People of the Book (ahl al-kitāb) were anticipating his arrival. Even the Arabs from the Ignorant era proclaimed that someone from the lineage of Ishmael (a) would be nominated as a prophet and would correct the unitary religions of the previous prophets.

On the basis of the clear signs and traditions some of the Jewish and Christian scholars accepted Islam and believed in the apostleship of the Prophet of Islam but others due to the lowly and satanic desires rejected him as prophet. The Noble Qur’an in this regard has mentioned:“Is it not a sign for them that the learned Children of Israel recognize it?” (al-Shu’arā’:197).

Understanding about the Prophet of Islam through the scholars of Banī Israel, on the basis of the prophecies of their prophets, provides clear evidence for his apostleship.

This was an absolute and definitive proof for the People of the Book to accept the prophethood of the Prophet of Islam. They had clearly recognised the signs with their own eyes and could analyse the truth of the prophecy of the Prophet of Islam through their own intellects.

Despite the distorted Bible and Torah, and the attempts to eradicate any indication or prophecy regarding the Prophet of Islam, traces of evidence can still be found, confirming the matter for those who seek the truth. There are many Jewish and Christian scholars who while looking for the truth, were guided through these remaining proofs and accepted the pure religion of Islam.[1]

The Prophet of Islam further performed many miracles that have been recorded in the books of history and the traditions and narrations relating them have reached the level of certainty (mutawātir).[2]

Questions

1- Describe the conditions of the books of the previous prophets?

2- Indicate a few points that illustrate the alteration of the Torah.

3- Describe the in-authenticity of the Bible?

4- Explain the importance of the prophethood of the Prophet of Islam.

5- What are the ways of establishing the prophethood of the Prophet of Islam?