Prophecy and As a Prophet : Prophet Muhammad (p.b.u.h)

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Okumak,Yaþamaktýr
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The concept of prophethood, coeval with the first man, Adam, is one that represents the guidance of human beings, themselves the core of macrocosm, the universe. History has shown us that people are in need of Prophets as guides; many prophets have been sent to us from the day of Adam until today. Allah has sent Prophets to us as He does not leave humans alone and aimless.

The last prophet who completed the deen (religion), “the last brick in the edifice of prophethood”, Prophet Muhammad (pbuh), has been the most remarkable cause for the receptions of blessings from Allah. In addition to the exceptional personal characteristics of Prophet Muhammad, the responsibility that he shouldered for all of mankind makes it incumbent on all to respect him. He never hesitated to make sacrifices to convey the divine message and he also presented this message in accordance with the different worldviews and emotions of the addressees. This characteristic placed the Messenger of Allah at the focal point of respect and love for all times.
 

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Okumak,Yaþamaktýr
Jesus’ Development as a Man and a Prophet in the Gospels and the Quran

Remzi Kaya, PhD

A. Jesus' Development as a Man and a Prophet in the Gospels:

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Sent to the Jews, Jesus is a prophet who showed people the path Allah commanded for gaining this world and the next. Belief in the Trinity, which was attributed to him by Christian religious scholars, was not commanded by him. It is accepted as a belief that developed from the second century on under the influence of Greek philosophy and Platonic ideas and which was injected into Christianity by Paul. In spite of Arius' presenting evidence contrary to this belief at the Nicene Council, it was concluded that Jesus had both human and divine aspects as a result of decisions made at councils in Nicaea in 325, Ephesus in 431 and Kadıkoy in 451.
Jesus' Birth:

While in one place in the Gospels it is said regarding Jesus: "And a voice said from the heavens, ‘This is my beloved son. I approve of him'" and "The only son in his father's lap," in another place it is stated, "You are the Savior, the living son of God." In the Christian religion Jesus Christ is God in human form. God is incarnated in Jesus. To worship him means to worship God. For Jesus is from the same essence as God. It is believed that both divinity and humanity reside in Jesus.

It is known that these beliefs regarding Jesus did not exist in the initial period of Christianity, but that they were formed as Christian beliefs at the councils. In the Nicene Council of 325 it was officially accepted that Jesus Christ was the same as the Father, and the belief that things in heaven and on earth were realized by God's son the Lord Jesus. According to information in the Gospels, he was brought into this world by Mary. This is mentioned in the Bible as follows: "Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." 1

Before the birth Mary was told that she would have a son, and when the time for birth arrived, Jesus was born. Under careful consideration it can be seen that Jesus had no influence on Mary's becoming pregnant and the birth. A power on high that wanted Jesus to come to this world was responsible for these. Jesus is the creature. The process involved in the creation of other creatures was involved with Jesus' birth as well. On the other hand, Jesus was not a king. In reply to Pilatus' question, "Are you a king," he replied, "I came to this world to witness the truth; whoever upholds the truth will hear my voice."

The Bible is one of the important proofs that Jesus is a prophet. On the other hand, these statements are made in the Gospels regarding the Creator: "Hear, O Israel; The Lord our God is one Lord." 2 "But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren."3 "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." 4 "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus." 5These sentences refer to the existence and unity of God and show that Jesus is a prophet of God. On the other hand, during the crucifixion, which the Quran does not accept, 6 Jesus' words, "My God, My God, why hast thou forsaken me," 7 point to his confession of helplessness as a servant. In the Gospels, Jesus describes his own condition: "Behold my servant, whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgment to the Gentiles. 8 "And when he has come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee." 9

"The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go." 10 This Bible text indicates that Jesus is a prophet and servant.

Another unique trait of prophets is affirmation of previous prophets. This quality can be found in Jesus as well. "But this I confess unto thee, that after the way which they call heresy, so worship I the God of our fathers, believing all things which are written in the law and in the prophets." 11 If considered carefully, it can be understood that Jesus was a servant, that he believed in everything in the sacred books, that he came to complete rather than to remove the laws brought by former prophets, and that he was to establish justice by preventing the injustice widespread among mankind.

Another proof that Jesus was a human being is his relationship with the Devil. In the Gospels, Satan says that he will give Jesus worldly goods if he bows down before him. "All these things will I give thee, if thou wilt fall down and worship me." 12 Jesus gives this response: "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." 13 "Then the devil leaveth him, and, behold, angels came and ministered unto him." 14 Jesus gave very meaningful answers to questions regarding goodness and the most important commands. "Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments." 15 In regard to the most important commands, he said "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself." 16 Jesus opposed those who occasionally tried to exalt him by bowing down before him. "And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of the prophecy." 17 These statements in the Bible indicate that God should be worshipped, not someone created. In response to questions regarding the Afterlife, Jesus replied as follows: "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 18 While Jesus' saying that no one but God can know about Doomsday provides proof that he was a servant, it shows that God is powerful enough to know everything.

As can be seen in the passages from the Bible quoted above, two important points emerge regarding Jesus. First, Jesus possesses the qualities of previous prophets.

According to this, Jesus is a prophet and a human being. The most important proof that he is a prophet is his being given revelation. Secondly, as a necessity of being human, his knowledge is limited and he is helpless before God.
B. The Belief in Apostleship in the Quran:

According to the Quran, a prophet is neither a king, 19 nor a son of God. 20 Prophets are human beings and the apostles of God. Prophets carry two distinct human characteristics. 1) Dependence on their Creator. 2) Thinking, speaking, engaging in mutual relationships and dying when their term is finished.

A prophet's miracles and book are proofs of his apostleship. The Quran mentions various miracles of prophets. Jesus is one of these. As the first human being, Adam came to this world without a father; no one looks for a father for him. Jesus also came to this world without a father. In this respect, he resembles Adam. It is known that Jesus conveyed to others the Gospel verses that were revealed to him in order to consolidate his apostleship, and that he expressed in his own words the revelation that came to his heart. He propagated the religion he brought at meetings with his disciples and in places he went. He wanted God to be praised, and the people received him as a prophet. In particular, he healed people as a result of the miracles given to him, he ate and drank, and he introduced God to people who talked like him. Different views emerged regarding his departure from this world and his personality.

Claiming that beliefs regarding Jesus and Mary were not consistent with the Bible, God reported the real situation in the Quran.

Giving examples from the stories of the prophets, the Quran explains their struggles. While describing these struggles, the Quran points out the beautiful qualities of the prophets like their intelligence, industriousness, foresight and talent. It emphasizes that they had no defects. The same traits can be seen in Jesus. The above qualities found in Islamic doctrine are common to all prophets. It is argued that the claims of Jesus being the son of God and his divinity did not exist during his time.

According to Islam, Jesus is a prophet and a human being. His difference from others is his being given revelation. In the Quran God praises Jesus and indicates that he was sent to this world without a father as an example to the world and that he was sent to the Jews as a prophet. He terms the claims made about Jesus as falsehood. Verses related to this subject deal with Jesus' birth, his apostleship and humanness, and his mentioning Muhammad (pbuh).
Jesus' birth:

According to Islam and the Gospels, Jesus was born without a father. When Mary was told she would have a baby, she asked how a woman who had never been touched by a man could have a child. God replied, "God creates what he wishes. If He wants something to exist, He says ‘Be' and it is. 21 This verse describes Mary's becoming pregnant: "Virgin Mary, daughter of Imran, is an example. And We breathed into (her body) of our Spirit..." 22 While indicating that Mary is chaste and that Jesus is respectful, the Quran gives broad description of the birth. Comparing this event to the creation of Adam, God indicates that it was very easy for Him.

Among Jesus' miracles is his creating a bird from mud. He blew on the bird he made, and the bird flew away. Due to their nature, birds are both male and female. Whatever the Creator's blowing the "Spirit" by means of Gabriel is, Jesus' blowing on the bird with God's permission is the same. However, no Christian scholar has called Jesus the father of birds, because no such belief was previously known. However, a thinking person can understand that Gabriel's blowing on Mary and Jesus' blowing on birds is the same. For the divine manifestation in both events is the same.
His Development as a Prophet and Human Being:

According to Islamic data, Jesus is God's servant and prophet. "We have sent thee inspiration, as We sent it to Noah and the Messengers after him: We sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms." 23 "O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Jesus Christ the son of Mary was (no more than) an apostle of Allah." 24 In the Quran it is stated that Jesus was given the Gospel and that he was sent to the Jews who confirmed the Pentateuch. Almighty God commanded Jesus to give this message to the Jews: "He said: ‘I am indeed a servant of Allah. He hath given me revelation and made me a prophet.'" 25 "And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live." 26 "For Allah, He is my Lord and your Lord: so worship ye Him: this is a Straight Way." 27

for footnotes : Jesus’ Development as a Man and a Prophet in the Gospels and the Quran - Lastprophet.info
 

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WHAT Does THE QURAN SAY ABOUT THE PROPHETS?

Why does the Quran relate stories?

What does someone feel, who is reading the Quran for the first time and is not accustomed to the Quran's style and topics, about this book that frequently relates stories and sometimes repeats the same story again and again?

While reading the last message that Allah sent to mankind, what does one who wants to find some divine inspiration about his own life think when he finds many stories related to a time thousands of years in the past?

Does a book that relates events which occurred thousands of years ago surprise or disappoint someone who, without spending too much time, wants to find in it a universal, divine text, and messages regarding today and his own problems?

(One of the most important characteristics of today's individual is that he has no time to contemplate and find his own results; he always wants you to solve the problems he has created with package solutions you have found. Even being confronted with two or more solutions can pose a difficulty for him, for this situation will force him to make his own choice and carry the responsibility for it. In particular, I know by experience how confused people who are consulting on religious matters become when they are left with several alternatives. Regardless of claims to the contrary, they are extremely afraid to make decisions themselves regarding their lives. As Erich Fromm said, since freedom means responsibility, actually most people run away from freedom and run to the secure embrace of dependency.)

The question of why "the Quran relates stories" pertains to the type of individual the Quran aims to produce. In order to give a correct answer to this question, first we have to answer the question, "What kind of person does the Quran want to produce?"

How does the Quran want to see us? Not just in regard to our beliefs, our worship and our religiosity, but also pertaining to our personality, our character, our world-view, our humanity and our spiritual conditions, how does the Quran want to see us? Sound faith, beautiful worship, and sincere devoutness will all be built on this character. Can there be religious values as Allah wants if human values are not as God wants?

When saying "as Allah wants," I do not mean just behavior; to the contrary, I am referring to our thoughts and feelings which are the source of our actions. Is it possible for someone who does not have a sound mind and heart to display sound behavior? How long can a person sustain behavior contrary to what passes through his heart? Those studying human behavior say that this is possible only for short relationships. If it is long relationships that determine the real quality of our lives, it is impossible for us to constantly play a role. Those who always pretend are fooling themselves first and by deceiving their own uniqueness, they are opening the way to becoming ordinary. Although it may appear to be better than nothing for one who has not become Muslim with his whole being to at least appear to be Muslim, and to have chosen that over completely ignoring his religion, it is obvious that this is not what Allah expects from us.

Our personality consists of how we perceive ourselves and the sum of our value judgments. We see how even our smallest and most simple behavior can actually give us important clues as to our personality perception. But when we do not look from this perspective, we do not see that everything is important in regard to the way we eat, drink, dress, spend, shop, act as a guest or host, talk about our children, earn money, listen to our friends or explain something to them, choose a book to read, make an initial facial expression when we run into someone... We do not see that actually these and many more acts of behavior are external reflections of our basic human make-up. Instead of seeing that we triggered the way other people and life treat us and instead of seeing that the impulse coming from us was interpreted on the level of our personality and reflected back to us, we choose to think that we have been treated unfairly and, feeling sorry for ourselves, we become happy. Among the reasons for our failure there is always one that is external to us and that we can not prevent, and it waits there ready to be used when necessary.

The human type that the Quran wants to produce can not be someone who sees his own commonness, failure and being pushed around and his not being able to live according to principles as the result of conditions imposed by life. For the people the Quran presents in the stories as examples to the worlds almost always met with more negative social circumstances than us, but they never became entrapped by those conditions. They were always people who transformed; in situations they could not change they did not choose conformity as the easy way out.

While looking for the answer to the question, "Why does the Quran relate stories," we always meet the response, "to give examples." This is such an obvious answer that it never satisfied me. It is apparent to anyone who has the slightest interest in human sciences today that humans meet positive-negative human examples in every period of life and take them as behavior examples. Moreover, it is a necessity of the mind.

The stories of the Quran definitely fulfill this need. But beyond this, by relating stories, the Quran prevents the interpretation of constructive verses along the lines of man's egoistic instincts. By teaching a topic to man or by advice or by means of a scholastic conference style, and in order to prevent it being misunderstood and to make it more easily understandable and to keep it in the memory - especially if it has a moral message - imaginary or true-life examples are given. This is a pedagogical method. It eliminates doubts in the minds of the readers. At the same time, of course, a model has been given. The stories in the Quran help the other Quranic verses to be better understood and to by-pass the mechanism that is always ready to produce excuses.

Based on incalculable wisdom like this, the Quranic stories will always continue to be a part of the readers' lives and to carry special messages to them. Of course, for those who read them with that intention...
 

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Okumak,Yaþamaktýr
ULU'L-AZM PROPHETS And THEIR COMMON CHARACTERISTICS

ULU'L-AZM PROPHETS And THEIR COMMON CHARACTERISTICS


Salih Karacabey, PhD


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Perseverance means persistence in any undertaken project and continued pursuit or prosecution of any business. Perseverance has been used in hadiths (sayings of the Prophet) in similar meanings. The Prophet said: “None of you should say: 'O God! Forgive me if You wish,' or 'Bestow Your Mercy on me if You wish,' or 'Provide me with means of subsistence if You wish,' but he should be firm in his request/prayer, for God does what He will and nobody can force Him (to do anything).”

Ulu’l-azm refers to the messengers of Allah who possessed strong will and perseverance in fulfilling the duties commanded by Allah.

WHO ARE THE ULU’L-AZM PROPHETS?

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It is understood that some prophets chosen among the messengers are called ulu’l-azm due to their different qualities from the others.

Although there are different views about the number and identity of these prophets, it is generally agreed that ulu’l-azm refers to the five greatest messengers, that is, Muhammad (pbuh), Abraham, Mosa, Isa, and Noah.

All prophets cited in the Quran strived greatly to fulfill the holy duty assigned to them by Allah. From this perspective, no prophet should be discriminated against because they were all sent as leaders to humans. Prophet Muhammad emphasized this issue in the following hadith: “I am the closest to Isa (Jesus), the son of Maryam, among all humans. Indeed prophets are half-brothers. Their religions are the same.” This should be taken into consideration when assessing prophecy and divine religions.

Another important issue to be considered is that the circumstances of their communities and the time period in which each prophet was sent significantly differed. In this regard, Allah's mentioning some prophets as ulu’l-azm is significant; those prophets sent at milestones of humanity were described as ulu’l-azm prophets.

COMMON CHARACTERISTICS OF ULU’L-AZM PROPHETS

In this section, we will explain the common characteristics of ulu’l azm prophets. It must be acknowledged that other prophets also possesed most of these qualities.
1- Coming from distinguished families mentioned in Quran

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In surah Al-i Imran (the Family of Imran), Allah states: “God did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people. Offspring, one of the other: And God heareth and knoweth all things.” Even though Prophet Moses, Prophet Jesus, and Prophet Muhammad (pbuh) were not mentioned clearly in this verse for they descend from Ismail and Ishaq, Abraham’s sons and Jews, Christians, and Muslims accepts Abraham as their forefather these prophets are within scope of this verse.


Additionally, in verses in which Prophet Noah’s progeny was made enduring and Abraham was his descendant. That is, in Sura al-Saffat, Allah declared: “We made only Noah’s progeny to endure. And We left this blessings for him among generations to come in later times. Verily among those who followed his way was Abraham.”
It is unquestionably accepted that after Prophet Adam, Prophet Noah had a significant role in the continuation of humanity. For the five of the prophets who are descendants of Adam, it is said: “The most distinguished among sons of Adam are five people: Noah, Abraham, Musa, Isa, and Muhammed.” Additionally, although there were centuries of time difference between them, Abraham was bonded to Noah in terms of the essentials of belief including the oneness of Allah.
2- Being held covenant

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In the Quran, Allah informs about ulu’l-azm prophets indicating that He took their word for spreading the word of Allah, fulfilling their duty as prophets, and maintaining cooperation and alliance:
And remember when We took a covenant from the Prophets - and from you - and from Nooh, and Ibrahim, and Moosa, and Eisa the son of Maryam; and We took a firm covenant from them (33/7). So that He may question the truthful regarding their truth; and He has kept prepared a painful punishment for the disbelievers (33/8).”
Allah verily took oath and promise from all prophets about accepting prophecy and inviting people to Allah’s religion and fulfilling His commands. The names of especially these five prophets were mentioned to emphasize that they were ulu’l-azm prophets. Saying Prophet Muhammed’s name is to praise him and to declare that he is the leader of ulu’l-azm prophets since he is the last prophet; that is, he is the last ring of the chain of prophecy.
3- Being sent as a Messenger

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These above mentioned prophets are both nabi (prophet) and rasool(messenger) because they were given a message for a community in the form of a holy book. Prophet Muhammed (pbuh) described Prophet Noah as the “first messenger.” A prophet who continues the book and the divine law of the previous prophet is a nabi(prophet); a prophet who was sent a new book and a new religion is both a nabi and rasool(messenger). That is, there is difference between a nabi and a rasool. A rasool was given a divine law and when he is conveying Allah’s commands, he is allowed to fight against the rebels and has the power to rule, and can actually enforce rules. However, a nabi does not fight against the rebels to his message. His duty is only to convey Allahs word to people and to warn them.

The following verses indicate that these five prophets were given a new book besides prophecy:

And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors (57/26).”
And We bestowed on him Isaac and Jacob, and We established the prophethood and the Scripture among his seed, and We gave him his reward in the world, and lo! in the Hereafter he verily is among the righteous (29/27).”
“...We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom (4/54).”

Furthermore, Prophet Abraham prayed for his descendants to be sent prophecy and book. It is known his prayer was accepted: “Our Lord! send amongst them an Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise (2/29).” A book and wisdom was given to Prophet Muhammad. Prophet Isa was taught wisdom, Torah, and Bible. It was also mentioned in some verses that Prophet Moses was also given a book.

In addition to the information given in many verses of Quran, Prophet Noah’s and Prophet Abraham’s qualities different from other ulu’l-azm prophets were mentioned in this verse: “And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors (57/26).” Their names being mentioned in this verse is important because they lived through important events at their times and they made major contributions to humanity. Therefore, they are like two important persons who came out during important milestones of human history. Prophet Noah survived the flood remembered with his name during his time.

Therefore, he is considered as the second Adam. It is known that different nations grew from the races of Prophet Noah’s sons; Ham, Sam and Yafes. Similarly, Prophet Abraham is considered as the father of Jews, Christians, and Muslims.
4- Possessing Divine Law

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One of the most significant qualities of ulu’l-azm prophets is their possessing divine law as declared in this verse: “The same religion has He established for you as that which He enjoined on Noah, which We have sent by inspiration to you and that which We enjoined on Abraham, Moses and Jesus: Namely that you should remain steadfast in religion and make no divisions therein: to those who worship other things than God, hard is the way to which you call them. God chooses to Himself those whom He pleases and guides to Himself those who turn to Him (42/13).” In this verse is first mentioned Prophet Noah, secondly Prophet Muhammed, and then Prophets Abraham, Moses, and Jesus who are among the ulu’l-azm prophets. In fact the names of these prophets were given together in the Sura al-Azhab. This verse emphasizes that the common message of all religions brought by prophets is that they call people to be servant of only Allah and to worship only to Allah.
In the Quran, Allah points out this: “Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me (21/25).” Prophet Muhammad also emphasized the same fact: “In fact, prophets are half-brothers; their mothers are different but their religions are the same.”

Thus, their common destiny is to worship Allah who is one and unique. All prophets invited people to believe in tawhid (oneness of Allah) to ameliorate religious disorders in their time.
5-Being given superiority in some aspects by Allah

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In the following verse of Sura al-Baqara, it is pointed out that some of the prophets were endowed above others in terms of perfection and virtue: “Those apostles We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit (2/253).”
And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others... (17/55)”
Surely this difference of degree between prophets is not material and physical but it is in spiritual virtues and gifts. In the Quran, it is declared that similar differences exist among people as well: “See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.”

As all the ulu’l-azm prohets are not specified in the verse 253 of Baqara, it is impossible to claim that the prophets who are superior to others are not only the mentioned prophets. But it can be said that ulu’l-azm prophets are among the prophets who are distinguished from others in terms of degree and excellence.

Some of the mentioned prophets’ closeness to God was indicated in different ways. Based on the verse 125 of Sura an-Nisa’, Prophet Moses is described as Kalimallah, Prophet Isa as Ruhallah and kalimatullah, Prophet Abraham as Halilallah, and Prophet Muhammad as habiballah.

However, these descriptions are not the only ones which made these prophets superior to others. For instance, Prophet Muhammad had many qualities that made him superior to others. Even though in the Quran it is stated that believers say “We do not discriminate among any of God’s prophets”, this is true for stating that believers reject prophecy of some prophets while they accept some of them. As indicated in the verses 253 of Sura al-Baqara and the verse 55 of Sura al-Isra, it is truly clear that Prophet Muhammad is above all prophets in terms of virtue and degree because he was sent as “mercy to all creatures,” the last prophet, and the speaker of a unique religion while the other prophets were sent to a certain nation and for a certain period of time. Also the superiority of the religion he brought was indicated as in this verse:
“It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is God for a Witness (48/28)”

However, Prophet Muhammad asked people not to start a race of virtue between himself and other prophets, and he said: “do not discriminate prophets in terms of virtue”. Besides all believers accept this in principle, it is understood that accepting Prophet Muhammad’s prophecy should not lead to reject the prophecy of any other prophets. Prophet Muhammad pointed out the fact that he was superior to other prophets as in the following hadith:
The difference between me and the prophets before me are like this man who built that building; this man built a building nicely, decorated it, and finished it. But there was a missing adobe in one of the corners of the building. People began to walk around it. They adored it but they said ‘we wish that adobe was in place, too.’ That adobe is me. I am the last of prophets.”
I am the master of sons of Adam. I will be the first whose tomb will be opened. I will be the first to intercede and whose intercession would be accepted.”
“I am above all human beings on the day of judgement. The flag of praise will be in my hands but I am never boasting. On that day Adam and all other prophets will be under my flag. I will be the first to intercede and whose intercession would be accepted but I am not boasting with that either.”

As it is clear in these hadiths, Prophet Muhammad gathered the high characters and qualities of all prophets in himself. As Quran is the core of all the books sent to humanity he is the core of all prophets and humanity.
6- Possessing Strong Will and Perseverance

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In the verse 35 of Sura al-Ahqaf, Prophet Muhammad (pbuh) is advised to persevere patiently using the expression of ulu’l-azm and giving ulu’l-azm prophets as an example of strong will and perseverance. This shows that one of the common qualities of ulu’l-azm prophets is their perseverance. Indeed prophets who had strong will worked very hard to spread the word of God, and persevered the difficulties and enmities they faced with.
Moreover, these prophets were sent in time periods in which communities were degenerated and infidelity and furor were pervasive in those communities. Sometimes they were not supported even by their families. For instance, Prophet Noah’s son did not believe him. Upon inviting his nation to believe in God, Prophet Noah was exposed to oral and verbal insults. But despite these tortures and difficulties he tried to fulfill his duty.
Prophet Abraham’s father did not give up making idols which were opposite of the faith his son was trying to spread. He did not support his son. When Prophet Abraham is described in the Quran, it is said: “And Abraham prayed for his father's forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to God, he dissociated himself from him: for Abraham was most tender-hearted, forbearing.” So his tender-heartedness and perseverance were emphasized.

Prophet Moses was born in period in which Pharaohs’ tyranny and tortures were prevailing. He himself was exposed to Pharaoh’s oppression and tortures. He lived most of his life in Madyan, and after he returned back he fought against Pharaoh and people of Israel who rebelled against him. Moreover, after reminding the tortures people of Israel made to their prophets, believers are warned not to resemble them.

Prophet Jesus was born fatherless and only a few people believed in him when he was alive. He struggled with the rulers of Rome and rebellions of Jewish religious men. The most piteous is that he was betrayed by Yahuda Iskariyot, one of his companions and lived the crucifix event.
Similarly Prophet Muhammad was born as an orphan because he lost his father before he was born. He lost his mother and grandfather when he was just a child. He was raised under protection of his uncle Abu Talip, and he struggled with difficulties caused by being an orphan and lonely. In order to make Prophet Muhammad give up his claims and beliefs people of Quraish made appealing offers which could make him a very rich man. But he refused all their offers unhesitatingly. He did not lose his perseverance and strong will when he faced with oppressions and tortures and he achieved his duty. None of the prophets gave up their duty and claim when they faced with difficulties.



 

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Okumak,Yaþamaktýr
THE INSTITUTION Of PROPHETHOOD

CONCEPTS RELATED TO PROPHETHOOD

Belief in the prophets is an important principle in Islam and in other Abrahamic religions. In order to understand the information related to this issue, one must understand various concepts concerning prophethood. Among these are concepts such as nubuwwat (prophethood), revelation, nabi (prophet) and rasul (messenger prophet).
Prophethood


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Ahzab 45-46

Nubuwwat is an Arabic term that means "to give news that is unknown." The use of nubuwwat to mean prophethood in Islamic culture has the following definition: "The assignment of a person chosen by Allah, the Creator of the universe, as an intermediary with humans for the purpose of informing them about religious and worldly issues and announcing the orders of Allah." Through revelations Allah has provided knowledge to the human being He chose to be messenger and has commanded them to inform mankind about all the issues that are necessary for humanity to know; among these are His own existence, His attributes, the creation of the universe with all the living and the nonliving creatures, its formation and the purpose of its creation, its system and its end, the afterlife, and the role, significance and duties of humanity among the other creatures, methods of knowledge, and the main rules that need to be obeyed in the world to ensure the happiness of individuals and societies.

As a consequence, the revelation is an essential element in the idea of nubuwwat, and nubuwwat represents the relationship and communication between Allah and His creatures. Well, then "What is the revelation?"
Revelation

a) The Definition of Revelation

The literal meaning of the word revelation is "to secretly inform, or a word that is secretly conveyed." As a term it means "an uncovering of information related to various issues via direct communication from Allah or through His messengers in the form of words or meanings." The prophet who receives the revelations knows absolutely that this information, which comes to him beyond his will, is conveyed to him by Allah. The prophet perceives, through these experiences, that the revelations are being imparted to him.

However, physical and psychological changes happen to the prophets during the conveyance of the revelations. As a matter of fact, it is known that the Prophet Muhammad (pbuh) sweated, even when the weather was cold, when he was receiving revelations, that the camel he was riding on took up a crouching position with the influence of the revelation and that sometimes the people around him heard sounds resembling that of bee buzzing. (Bukhari, "Bad'u'l-vahy", 1, "Fazailu'l-Quran", 2; Ahmad b. Hanbal, Musnad, I, 34, II, 176). Due to the miracles performed by the Prophet, the people around him knew that the information he was receiving were revelations. The revelation that constitutes the nubuwwat in the Quran is a divine address and inspiration, and was also revealed to such people as the mothers of Moses and Christ, who were not prophets, as well as to angels, to fire, to bees, the earth and the firmament. Moreover, the word revelation in the Quran sometimes refers to the feelings and thoughts imposed by Satan. However, this is only the literal meaning of the word revelation and has no relation to the revelations imparted to the prophets.
b) Types of Revelations

The revelations granted by Allah occurred in various forms:

Reliable Dreams. At the beginning, the revelation occurs in the exact same form that was experienced by Prophet Muhammad in his dreams. It is known that all the dreams of the Prophet during the beginning of the nubuwwat came to be, just like the dawn of the day. Other prophets also received such revelations.


Revelation via Angels. The revelation can be conveyed to the prophets by the Archangel Gabriel, who is assigned to carry information either in the form of his true image or in the form of a person, or without being visible. The revelations that were imparted to the Prophet by Gabriel took place in all three forms.

Revelation without an intermediary. Allah can reveal the desired information to the prophet by directly addressing him, or by creating information within the prophet's heart. Such revelations were imparted to Moses on Mount Horeb and to the Prophet Muhammad during the Mi'raj. All three revelation types are mentioned in the Quran.
c) The Possibility of Revelation

The revelation, which is in essence a spiritual experience, can occur with mental activity. In the Quran it is explained that not only are there visible entities, but there are also invisible entities and the possibility of revelation is expressed in the following way: "O! People. Know that you as ordinary people were not created in a way to see all the entities. Do not think that the beings only consist of the ones you see." The prophets are created with superior qualities and they can see and contact entities that are not seen by us. This is not impossible. The fact that the living entities are created with different capabilities verifies this statement of the Quran and the results of recent scientific developments that have identified the existence of invisible entities also confirm this truth.
Nabi-Rasul

The term Nabi means "heralder" or "the one heralded". Rasul on the other hand means "the messenger who conveys the news". As a religious term, rasul is defined as the "person chosen among people and given a book by Allah through revelations in order to convey His orders."

According to the information in the Quran, Allah chose the nabis and rasuls. He did not grant books only to His rasuls but also to His nabis; Moses, Aaron and Ishmael were mentioned as rasul-nabi (Al-Hadid 57/25-26, Al-Ankabut 29/27, As-Saffat 7/114-117). In addition to this, there are also explanations within the Quran which might mean that there exists a separation between the terms rasul and nabi. The term rasul is defined as "a prophet sent with a new sharia," while the term nabi is defined as the "prophet who announces the sharia brought by the previous prophet."

Rasul is also used as a reference to an angel or the angels that act as intermediaries between Allah and His creation. However, the angels that take the souls of people are called rusul, and are described as winged messengers. These angels are referred to as rusul, while others, particularly Archangel Gabriel, are called rasul. (Al-An'am 7/37, Al-Fatir35/1, Al-Haqqa 69/40).

Faith in the Institution of the Prophethood

Human beings were created in order to act as the caliphs/vicegerents of Allah. Although humans are the only beings among the visible entities who are able to reason, who can choose between right and wrong, and act according to their free will, they were not abandoned with their mind and their free-will, but due to Divine grace and wisdom they were given support with the institution of prophethood so that they could solve their problems and be led to the right path. The institution of prophethood consists of the prophets chosen by Allah from among the people and the revelations imparted unto these prophets. Since the beginning of creation until the time of Muhammad (pbuh), prophets were periodically and sometimes simultaneously or consecutively sent to people; they showed them the right path which would lead them to happiness both in this world and in the afterlife and acted as guides for humanity in material and spiritual issues.

Since the prophets promised heaven to those who had faith in Allah and spoke of the punishment of hell for those who denied Allah or acted against His commands, and as they taught people what could not be known to them through their senses or comprehension, they constituted absolute proofs of the existence of Allah for the people by providing information from the transcendental world.

Islam, after necessitating faith in Allah, without making distinctions between the prophets, makes it an obligation for people to have faith in all the prophets and all the books brought by them. Whether they are called nabis or rasuls, people are required to believe in all the prophets. In addition to this, it is necessary for people to have absolute faith in the fact that those people whose names are mentioned as prophets in the Quran were prophets. People should also believe that each society was provided with a prophet. As a matter of fact, there are clear orders in the Quran, such as "have faith in the prophets" and it is further stated that those who refuse to acknowledge the prophets or their revelations are committing acts of distortion and that they shall be subjected to vileness on earth and thrown into hell in the afterlife. (Al-Baqarah 2/21, 151, 213; Al-i Imran 3/164, An-Nisa 4/165; Al-Anaam 6/48; Al-Ta-ha 20/123).
The Islamic scholars agree that those who do not have faith in the institution of the prophethood and in the prophets whose names are stated in the Quran are not Muslims. On this issue there is no conflict among the scholars.


Faith in the Prophets

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Faith in the prophets is one of the principles considered mandatory in the Quran(Al-Baqarah 2/285; Al-i Imran 3/179; An-Nisa 4/136, 150, 152), by the sunnah (practices of the Prophet) (Bukhari, "Faith", 37; Ahmad b. Hanbal, Musnad, IV, 114) and by Islamic scholars. That is, one should have absolute faith in the fact that all the prophets from Adam, the first prophet, and Prophet Muhammad (pbuh) were sent by Allah as intermediaries to people in order to convey His divine commands.
Faith in the prophets reveals itself as a complete acceptance of all the prophets. However, as is true for each of the principles of faith, there are also detailed aspects of belief in the prophets. In order to prevent ourselves from pursuing a wrong or deviated belief, detailed information is required. This information can be divided into such topics as the number of prophets, their names and attributes.
The Number of Prophets

In the Quran there is no information about how many prophets were sent to humanity in total, however it is stated that for each particular society and region prophets have been sent heralding heaven for those who believed and obeyed the divine commands of Allah and threatening those who deny His existence or those who rebel against Him with hell. The names of some of these prophets are mentioned in the Quran and their struggles with their tribes are explained, yet for some of the prophets no accounts are provided.

In some of the accounts associated with the Prophet Muhammad, it was stated that 124,000 prophets, 315 of whom were rasuls,had been sent to humanity (Ahmad b. Hanbal, Musnad V, 266). However, since there is no clear information, it would not be appropriate to determine an accurate number. With respect to these, belief in Prophet Muhammad and Islam involves believing in all the prophets that have been sent from the first prophet Adam and the last prophet Muhammad. However, it is necessary to have faith in each of the prophets mentioned in the Quran. The names of the prophets mentioned in the Quran are Adam, David, Elisha, Job, Aaron, Heber, Abraham, Enoch, Elias, Jesus, Ishaq, Ishmael, Lot, Moses, Noah, Saleh, Solomon, Shoaib, Jacob, John, Jonah, Joseph, Zachariah, Dhu'l-Kifl and Muhammad. The prophethood statuses of Ezra, Luqman and Dhu'l-Qarnain are controversial.

Complete faith in the prophets is only possible by being able to perceive their qualities which are proven by the revelations. As a matter of fact, most of the time people embrace superstitious or false beliefs related to the prophets based on their own thoughts. It is known that the Jews and the Christians attribute supernatural qualities to some prophets, giving them characteristics of a deity. Islam persistently emphasizes the qualities of the prophets and provides clear information in order to prevent people from making these kinds of mistakes. It would be useful here to look at the qualities of the prophets in order to ground the issue of faith in the prophets on a more solid foundation.
The Qualities of the Prophets

Their Human Qualities

The first issue which is necessary to perceive about the prophets is that they were human beings. According to this, every prophet is born, grows, sleeps, becomes hungry, acquires nourishment by eating and drinking, has children, becomes affected by the conditions of nature, loves and hates, is happy or sad, becomes ill and dies, just like all other human beings. These are the aspects of the prophets that are common with all human beings. Their human nature necessitates these qualities. It is also very natural that they have human qualities, as they are the messengers that Allah sent to human beings. Human beings converse and establish relationships with other human beings and acquire information from one another, as well as treating other people as examples.

The prophets were assigned to teach and lead societies, thus they were granted with superior qualities which did not obviate the fact that they were human beings. Among these qualities are their intelligence, wisdom and lofty ethics; they were created without flaws and had beautiful bodies physically. In order to efficiently convey the divine messages and to struggle with people with argumentative characters it was necessary for them to be flawless and perfect physically and to have superior intelligence and wisdom in terms of their intellectual aspects. The captivating beauty of Prophet Joseph and the arguments of Prophet Abraham, which led him to defeat Nimrod and to come up with his intelligent plan to reveal the meaninglessness of idolatry, are remarkable examples of this issue.

Despite their human qualities, what distinguishes the prophets from other people is the fact that they were created with a natural disposition that led them to perform their duties as divine messengers and to receive revelation from Allah. As a matter of fact, this issue is mentioned in the Quran and it is stated that the prophets were humans just like us, yet they received revelations. (Al-Kahf 18/110) It was only through the revelations imparted by Allah that the prophets were able to perceive this information, which otherwise is impossible to acquire through the senses or mind. It would be impossible for the prophets to know about the future unless they had received revelations. In the Quran it is clearly stated that the prophets, as human beings, were unable to predict the future, unless informed about it by Allah (Al-Anaam 6/50; Al-Araf 7/187; Al-Hud 11/31), and that they would be considered normal human beings if the revelations had not been imparted to them. It is only through the revelations that the prophets were able to perceive the future (Al-Jinn 72/26). They possessed no divine powers.

One of the qualities of the prophets is that they were all men. In the Quran the prophets were all mentioned as "men". (Joseph 12/109; An-Nahl 16/42; Al-Anbiyaa 21/7). Although it is stated that mothers of prophets, such as Mary (Jesus) and Asiyah (Moses) received revelations, these women were not assigned to convey these revelations to the people. Since prophethood is a strenuous duty which required undergoing great difficulties and because women were not physically strong enough to bear these hardships, nor did they have the position in society required to fulfill the role of prophethood, women were not given the role of prophets.
The Assignment of Prophets by Allah

The prophets were people chosen by Allah. No prophet ever acquired prophethood via their own efforts. In this context, prophethood is not acquired, but divinely granted. That is to say, Allah created the person who was to become a prophet as an efficient human in terms of their spiritual and physical structure and announced who was to be a prophet (Al-Anaam 6/124). This decision is completely in the hands of the Creator. The prophethood is not passed on from father to son. The fact that the son of Prophet Noah and the father of Abraham were idolaters is proof that prophethood was not hereditary.
Their Immunity to Sin (Infallibility)

The prophets were exemplary people on all the issues, particularly on the issue of obedience to divine commands, and in accordance with the purpose of the duty of prophets Allah granted them immunity to sins (infallibility). It was only through their infallibility that the prophets, under divine protection from the beginning of their prophethood, abstained from evil and pursued good deeds and led people in all issues, such as worship, Islamic laws and ethics by obeying the divine commands. As a result of their human characteristics, it would be impossible for them to completely avoid making mistakes. This is because total infallibility is a quality which solely belongs to Allah. Since the prophets were human beings they were subject to making mistakes, yet such behavior was prevented by warnings from Allah. As a consequence, they ascended to a superior human level by being granted immunity to mistakes and sins.

Adam's eating from the Tree of Knowledge, violating the divine prohibition, and Moses' killing a person occurred in the periods before their prophethood. However, no prophet committed a sin while they were prophets; during this time they were under divine protection and supervision. They were warned against their small errors and told if their behavior was not right. For instance, Prophet Muhammad granted permission to the hypocrites who presented their apologies when he set out for campaign to Tabuk (Al-Tawba, 9/117); Prophet Muhammad almost came into a state which could have been affected by the suggestions of other people (Al-Isra, 17/73-74), but was warned about this. Islamic scholars call these insignificant sins zalla. Except for the zalla, it can be seen that the prophets are different from other people with their superior morality and virtues. Moreover, being infallible is the only way for their messages to affect people. It can be understood by examining the lives of the prophets that they were protected from sin. This infallibility only applies to the prophets. No human apart from them has this characteristic.
Their Trustworthiness (Amanat)

Prophets are trustworthy people, not only in performing their prophetic duties, but also in the worldly acts they carry out. As a matter of fact, a breach of trust would not suit a prophet. "Whosoever embezzled will bring what he embezzled with him on the Day of Resurrection" (Al-i Imran, 3/161). The fact that prophets, who were to be exemplary figures for human beings and who were thus protected against committing sins, were trustworthy people is a result of their infallibility. Their quality of being trustworthy in every aspect is both supported by dogmas, and there is a common acceptance of this fact among people, believers or otherwise. This feature of the prophets is known as amanat.
Their Conveyance of the Revelations

Although this feature must be mentioned along with the trustworthiness of the prophets, it is regarded as a separate feature, known as conveyance. The fact that the prophets, who speak of heaven but also warn of hell, accurately conveyed the revelations of Allah was due to the duty which had been given them. Because it would be inappropriate for them to show indolence or negligence while performing this duty, they were given the ability to convey the revelations. As a matter of fact, the Quran clearly states that the prophets are responsible for conveying the revelations (Al-Maida, 5/67), that they fear nobody (Al-Ahzab, 33/39), that they never convey anything apart from the revelations (Al-i Imran, 3/79-80), and, in addition to their accuracy in conveying the revelations, they never show indolence or weakness while fighting in the name of Allah (Al-i Imran, 3/146). In view of these, one of the quintessential features of the prophets is their conveyance of the revelations. For this reason, every prophet that was sent conveyed revelations in the language of their people, so that they could make the message clear for them (Ibrahim 14/4).
Ranks of the Prophets

All prophets are reputable and superior humans. There is nobody among the people or spirits that is superior to the prophets. Although all prophets were sent revelations and assistance, there is an order of superiority among themselves in terms of the way in which the revelations were sent, the period of the prophethood and the geography to which they were sent. Some prophets were sent holy books while others were sent pages (suhuf); some prophets received revelation by speaking directly with Allah, while others prophets received revelation via Gabriel or in other ways. Some prophets were sent to a certain tribe, some of them are assigned to help other prophets, but the last prophet, Muhammad, was sent to all people. In view of this, it is natural to have a ranking among the prophets.

The Quran mentions this issue as follows: "Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spoke, while some of them He exalted above others in degree" (Al-Baqarah, 2/253; Al-Isra, 17/35). In consideration of this, the last Prophet Muhammad is the superior prophet due to the fact that his prophethood was universal; in addition, he, brought information that will be valid for humans until the Day of Judgment, he brought a valuable book and accordingly he brought the perfection of the religion. Prophets that were sent with a new book or a new form of the religion come in ranking after Prophet Muhammad. These prophets are David, Moses and Jesus. In the verses that state a superiority among the prophets (Al-Baqarah, 2/253; Al-Isra, 17/35), the names of the prophets that are superior are given. Aside from these prophets, it is reported that Noah and Abraham are also prophets with high ranks (Al-Anaam, 6/83; Al-Ahzab 33/7). These prophets, including Prophet Muhammad, are called the ulu al-azm, meaning prophets that determinedly faced great obstacles (Al-Ahqaf, 46/35).
Duties of the Prophets

Although the prophets, who tried to lead humans to bliss in this world and the afterlife with the information they brought, who never charged a fee for this information and who risked their lives, fearing no threats, were called names by people such as: "liar, slanderer, wizard, madman, crazy" (Al-Yunus, 10/12; Al-Mu'minun, 23/24-25; An-Nur, 24/43; As-Sa'd, 38/4-5; Ad-Dukhan, 44/13-14), they still continued to perform their duties. In a general framework, their basic duties included the conveyance and practice of the revelations sent by Allah to humans. More specifically, we can summarize their duties as follows:
  • To report that there is no god but Allah. To invite people to believe only in Allah and to worship Him alone. After teaching them how to worship, the prophets remind people to worship only Allah, not to worship any inanimate objects, animals, humans or angels. Although many people believe in Allah, they also call on other beings as holy, referring to them as divine and worshipping them (An-Nahl, 16/36; Az-Zumar, 39/3; Al-Yusuf, 12/106, 109). Additionally, the prophets explain the fundamental principles that must be believed, they notify people about the existence of the afterlife and to tell them how to prepare for there.
  • After conveying and explaining the divine orders of this world and the afterlife, the prophets become exemplary figures for humans by practicing these divine orders.
  • The prophets refer to the divine orders in all issues, act according to them and do not pay attention to human desires (An-Nahl, 16/36; Az-Zumar, 39/3; Al-Yusuf, 12/106, 109).
  • They give advice to humans, thus helping them reduce their devotion to worldly things and making them decent and virtuous people.
  • They constitute absolute proof of Allah with the messages they have brought from the unknown world and from beyond the physical world.

 

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Okumak,Yaþamaktýr
"THE SEAL OF PROPHETS" ISSUE IN The ISLAMIC INTELLECTUAL HISTORY


Metin Yurdagur, PhD
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"The Seal of Prophets" is a title to indicate that prophethood came to an end with Prophet Muhammad (pbuh) and that no other prophet is to follow. In Arabic, this phrase means "to complete a task, to put a seal at the end of something and to seal a writing or document". The term "prophets," within this phrase, denotes "the conveyance by means of revelation of divine wills and messages to some superior and skilled individuals so that these individuals may communicate these messages to their societies". In this context, the "Seal of Prophets" signifies that the intermediation between Allah and His worshippers had come to an end.
"The Seal of Prophets" in the Quran

There is a single verse in the Quran that clearly states that prophethood ended with Prophet Muhammad (Al-Ahzab, 33/40). On the other hand, the number of verses indirectly pointing to the issue of the seal of prophets ranges from forty to one hundred according to differences in the interpretation. While commenting on these related verses, all of the interpreters emphasize that Prophet Muhammad had conveyed the last revelation, and that it was impossible for another revelation to be conveyed after him.

"Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets" (Al-Ahzab, 33/40). The mentioned phrase "seal of prophets" hereby clearly address the fact that Prophet Muhammad was the last link in the chain. The term "hatem (Seal)" as found in the original Arabic of the above verse is read in two ways by the scholars of Quranic recitation due to stress differences. In both of the reading forms, it is underlined that "Muhammad is the last prophet who ended and crowned the establishment of prophethood", which means he possessed a "divine seal" status also approving and confirming all of the previous prophets.

Interpreters also note another point being expressed in this verse. As it is known, the succession of prophets among the Jews, though there are some exceptions, passed down from father to son and continued with lineage. The verse in question constitutes a mental preparation for the reality of the "seal of the prophets."

First, the information as to the Prophet having no son to become his prophetic heir is emphasized with the phrase: "Muhammad is not the father of any man among you." This prevented people from going after an expectation that contains the idea of prophetic responsibility being passed down from father to son, and the "seal of prophet" phrase eventually expressed that he was the "last prophet".

As it is pointed out above, beside this particular verse many other verses indirectly refer to the sealing of the prophetic line. As a matter of fact, the Quran with the verse: "This day have I perfected your religion for you and completed My favor unto you, and have chosen for you Islam as a religion" (Quran 5:3) indicates that society in relation to religion reached the zenith of improvement during Muhammad's time as prophet, that no other prophet is expected to arrive after him and that only the wisdom of Muhammad needed to be followed.

The information as to the Quran being under divine protection (Quran 15:9) is assessed by Muslim scholars as another divine phrase indicative of the ending of prophetic heritage with Prophet Muhammad. These scholars emphasized that the Arabic term "nabi" (messenger) was specifically used to reveal the fact that Muhammad was the last prophet. Within the verse (Quran 33:40) containing the phrase "hatemu'n nabiyyin" (seal of the prophet), it specifies that no other messenger was to be sent, which leads us to naturally conclude that no other prophet shall be sent either. In accordance with this, the establishment of a prophet remains one that inherently involves holy assignment. As the doors of prophetic selection were sealed, it logically and naturally indicated the end of the holy assignment.
Sealing of the Prophets in Hadith1

The sealing of the prophets issue was also addressed by the Prophet himself in that he personally spoke of his being the last link in the chain of the prophets. Some of the hadith sources under the "Seal of the Prophets" topic gather the traditions related to this characteristic of the Prophet. Among these in a figurative comparison style and concise fashion is the distinctive account depicting his rank within the line of the prophets with and explaining the removal of need for a prophet after him:

The situation of mine and the situation of the other prophets sent before me might be likened to a person who after the completion, furnishing and decoration of his house leaves a blank for a brick in one corner of his house.

When the visitors go around the completed house, their eyes catch the missing part and they can't help saying: ‘It is very nice indeed, yet only if had the missing part not been left incomplete!' Here I am like that cornerstone, the place of which was left unoccupied. Thus, I am the last of the prophets.

Some accounts indicate the closure of the prophetic line by utterance of the Prophet's names such as "akib" and "hasher".

In dogmatic notions regarding the issue, it is noted that no other prophet is to be sent after Muhammad, the "last and the seal of prophets". In works such as shamail, khasais, and dalail al-nubuwwa, it is also expressed that in the body of the Prophet there exists a tangible seal and badge of prophethood, a material "sign and indication of [his having been] the last prophet". In these works, it is expressed that previous prophets also had such signs, yet Prophet Muhammad's prophethood badge and sign were different from the signs of other prophets. This issue was analyzed separately within the hadith, biographies and history books. The term used for this sign of prophethood by the Companions and the subsequent Islamic scholars is "Seal of the Prophets". According to the sources related to this issue, on the Prophet's back between his shoulder blades there was a mark which was tangible, resembling to the shape of a seal and which was metaphorically described by the witnesses as looking like as a rosebud, pigeon/ partridge egg, fist or wart. Islamic sources provide no information as to the date when the "badge of prophethood" formed, yet it is recorded that it was not a birthmark, and it disappeared after the demise of the Prophet. Due to the similarity in terms, some people have mistakenly confused reference to this physical sign of prophethood with a seal made in the shape of a ring that had been used by Prophet Muhammad generally for the various correspondences in diplomatic relations and which was passed on to the next three caliphs who succeeded Him.
The Issue of the Seal of Prophets as a Religious Obligation

As can be found in sections of Islamic theology books regarding prophets, the "Seal of Prophets" issue the obvious notions in relation to this issue has been thoroughly analyzed by the scholars devoted to the Quran and sunnah2. These scholars emphasize that the divine institution of prophethood had come to an end after Prophet Muhammed and that this prophetic heritage was engraved in the pages of history, revealing the religion given to him was to remain perpetual until the end of time. They also agree that this was a matter of a religious obligation. The evidence for this conclusion by the Muslim scholars might be summarized as follows:

1. Some notions on the issue of seal of prophets have absolutely clear meanings and are impossible to be glossed over. The first among these is the verse that indicates the Prophet is the last of all the Nabis (Quran 33:40). Other verses are also absolute proofs that the True Religion is now complete only Islam is to be accepted by humanity (Quran 33:40), those seeking a religion other than Islam shall be disappointed on the Day of Resurrection and their wishes shall never be taken into account (Quran 3:185), the Quran shall be protected from corruption (Quran 15:9) and the Prophet was sent as a prophet to all worlds (Quran 6:19, 7:158, 25:1, 34:28) The hadiths regarding the "seal of prophets" are so clear that any belief contrary to this remains impossible to be adopted. In accordance with this, anyone believing in the Quran and sunnah must absolutely believe that no prophet is to come after Prophet Muhammad.

2. The fact that e people who learned Islam from Prophet Muhammad fought against those societies who claimed prophethood is historical evidence as to the issue of seal of prophets. If the coming of a new prophet had not been against the Quran and sunnah, the people would not have fought and killed those arriving with such false claims. Islamic scholars concurred with these people on this matter and concluded that the dissidents would not become Muslims.

3. In addition, it should be reasonably accepted that there is no need for the coming of another prophet. As a matter of fact, Allah sends His prophets to people in order to introduce His existence and unity, declare His orders, convey information on religious and worldly issues that are necessary to be conceived by humanity and show them the right path that will enable them to become blissful both on earth and in the afterlife. The revelations conveyed by Prophet Muhammad literally contain all these necessary aspects. It is possible for people reaching puberty to acquire the necessary information by means of reasoning enlightened by the revelations and find the truth by means of revelation on the issues that are impossible to conceive with senses and mind. Moreover, the prophethood of Muhammad was universal and the revelations he received were never corrupted, thus there was no need for a new prophet. However, the fact that the prophethood ended with Prophet Muhammad bears significant conveyance and representation responsibilities on all Muslims.

4. The fact that no prophet has come after the demise of Muhammad is one of the sociological evidences affirming the closure of prophethood. The claims of prophethood arising from time to time do not change this reality given the people never proved any of their claims and were never taken seriously either in the Islamic world or among the non-Muslims. Thus, such people were considered liars and adventurers and deemed bogus prophets throughout history.

In accordance with this, those who possess no faith in the seal of prophethood with the arrival of Prophet Muhammad or those who doubt this fact deem themselves apostates.
 

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Okumak,Yaþamaktýr
Prophet ADAM

PROPHET ADAM

Suleyman Hayri Bolay, PhD

As the father of mankind, Adam is known in Islamic sources as abu al-bashar, and since he is among the people whom Allah deemed elite, he is identified as safiyullah.
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Muslim linguists have debated over the language from which the word Adam stemmed and the root from which it was derived1. Most of the linguists argue that this word is of Arabic origin and is derived from the root al-udma meaning swarthiness or from the root al-adama meaning “type, sample”. An alternative view claims that it comes from the word al-adima meaning “outer layer of something” (rather used as adimatu’l-arz, “earth”). According to a widely believed account, Allah created Adam with the combination of soil samples taken from all around Earth. It is due to this diversity of soil that the descendants of Adam possess different characteristics. It has also been suggested that the word Adam is derived from al-udm or al-udma meaning “harmony, habit”.

The creation of Adam is depicted in the Torah and the Holy Quran. Its pattern and timing is conveyed in the Torah in different ways in the light of two stories. According to the first story called the “clergical text”, man was created on the sixth day of creation as male and female in an image similar to that of God following the creation of the rest. In the second story called the “Yahvist text”, it is reported that the first creation was that of man followed by the woman being created from his rib. The first man (Adam) was formed from the soil of earth (adamah) by God Who then breathed life into his nostrils for Adam to become alive. In tafsirs (commentaries) of the Torah and in books considered apocryphal, it is stated that this soil was extracted from the sacred location (Solomon’s Temple in Jerusalem) and from the red, black and white soils from all over the world.

The fact that the creation of Adam was unlike the rest of humanity is clearly established in the Holy Quran. In this context, the Quran signifies the supernatural creation of two prophets as in the following, “The creation of Jesus for Allah is like the creation of Adam. He created him of dust, then He said unto him: Be! and he is” (Surat Al-i Imran/59)

The conclusions that can be reached from the information in the Quran, genuine hadiths (sayings of the Prophet) and other reliable Islamic sources suggest that Adam has been created from soil. They also follow that there was a certain path of development and a certain span of time related to this creation although the accurate duration is unidentifiable. Yet this path of development did not operate as a natural occasion without the intervention of divine will and power. On the contrary, all related verses point to the influence of divine will and power in the creation of Adam. The Quran leaves no suspicion in explaining that Adam did not evolve from another being, but was created from soil as the father of a completely novel living species who would be held liable and responsible contrary to all other animate and inanimate beings and in the process, he was equipped with the necessary spiritual, moral, mental and psychological capabilities. For this reason, it is impossible to reconcile the Islamic beliefs with theories which completely reject this special aspect of man’s creation and degrade him to the level of ordinary beings.

There is no information in the Torah regarding creation other than the fact that Adam was created from the soil of earth on the sixth day. It is described in apocryphal books that Adam was created in Jerusalem on a Friday on the sixth day of creation. Again the Jews believe that Adam was created in B.C 3761-3760. While the Holy Quran does not specify the day when Adam was created, the hadiths inform us that he was created on a Friday, placed in Heaven that same day, expelled from Heaven again on a Friday, that his repentance was accepted on the same day and that he passed away on a Friday.

In the Holy Quran this issue is generally examined from three points in the related verses. First of all, it is mentioned that Adam went through several phases starting from soil being an extremely unimportant material and continued to acquire physical and spiritual characteristics which led him to become a complete and perfect human being. This statement also serves to emphasize the power of Allah. Secondly, it is pointed out that the status of Adam among the living species is extremely elevated. Adam and his descendants are celebrated in these verses as the caliphs of earth who use the mental, intellectual, moral abilities granted by Allah to fulfill His commands. In this way, he is portrayed as both a worshipper of Allah and a person who can utilize other living entities for his own service. Various verses inform that the angels prostrated before Adam with the order of Allah. This act signifies that the level of Adam was so superior to the angels that it merited their respect. Not limited to Adam himself, such honor encompasses the entire humankind. The Quran relates to this quality of humankind also through other verses (Al-Isra 17/70: Al-Tin 95/4).

The third concern of the Holy Quran with Adam addresses his prophethood. Even though there is no accurate verse stating that he was a prophet, the Quran explains; “Adam received from his Lord words of (revelation)” (Al-Baqarah 2/37). Allah addressed him and announced his liabilities and responsibilities (Al-Baqarah 2/33, 35; Al-Araf 7/19; Al-Ta-ha 20/117). Another verse declares that Allah preferred Adam, Noah, the Family of Abraham and the Family of 'Imran above all His creatures (Al-Imran 3/33) which indirectly implies his status as a prophet. Finally, Ahmad ibn Hanbal reports a hadith in his Musnad (V, 178, 179, 265) in which Prophet Muhammad (pbuh) identified the name of the first prophet as “Adam”.
 

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Prophet ABRAHAM

PROPHET ABRAHAM

Omer Faruk Harman, PhD

There is more information about Prophet Abraham than about most other prophets in the Torah, in Jewish literature in general, in Christian literature, in the Quran, and in Islamic literature; Prophet Abraham is seen as a forefather by Jews, Christians and Muslims. Particularly in Jewish and Islamic sources, Prophet Abraham is mentioned most often in connection with his efforts to instruct in the belief of oneness or the unity of Allah.

According to the Torah, Abraham's name was originally Abram, which means "great father"; it later became Abraham, which means "father of nations." In the Quran Abraham's name is mentioned 69 times. Prophet Abraham is one of the ulu'l azm prophets (great prophets) mentioned in the Quran. In line with the general method adopted by the Quran that provides information about the prophets for instruction in religion and morality and takes examples from their lives, the Quran does not provide chronological information about Prophet Abraham, unlike the Torah. Instead, the Quran introduces his role in the history of faith, as well as giving the main aspects of his teachings, his service and methods for spreading the word of Allah; it also describes religious, moral, social and familial aspects of his life, giving pertinent examples.
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When he was sent to his nation as a prophet, Abraham first delivered the word of Allah to his father, however, his father threatened to disown him. Then he invited his nation to believe in Allah, but he was not successful. The Quran indicates that Abraham pleaded with Allah to forgive his father, but this was not accepted.

In the Quran, it is stated that Abraham struggled with the idols that his father and nation worshipped and he defended the unity of Allah. He told his nation that it was meaningless to worship heavenly bodies or their symbols, and he warned them not to believe in these objects, as they were not able to help or harm anyone.

We are told in the Quran how Abraham was thrown into the fire by the idol worshippers because he had destroyed the idols in the temple; yet, this fire did not harm him in any way. Other events in which he made efforts to deliver the word of Allah are also related.

As explained in other Islamic sources, as well as in the Quran, Abraham left Nimrod's land with his wife Sarah, his nephew Lot, and his men; first he stayed for some time in Harran, then in Jordan and Egypt, finally returning to Palestine.

After his emigration, as he was elderly and did not have any children, Abraham prayed to Allah for a virtuous child. Allah sent him the glad tidings that a wise (gentle) child would be born. According to both the Torah and the Quran, Abraham's first child was Ishmael, the child of Abraham and his second wife Hagar.

Islamic sources state that although Sarah had given Hagar to Abraham voluntarily upon Ishmael's birth she was jealous of Hagar and Ishmael and she did not want to live with them anymore. Then Allah commanded Abraham to take Hagar and Ishmael to Mecca. However, there is controversy about where they were sent and how old Ishmael was at this time.

After leaving Hagar and Ishmael in Mecca, Abraham lived in Palestine. When his first son Ishmael was old enough to walk Abraham was put to a test by Allah and ordered to sacrifice his son. Abraham passed this test and as a reward his name became immortalized with the people who followed after him.

Sometimes Abraham visited Hagar and Ishmael in Mecca. According to some sources, he made three visits to Mecca from Palestine. Upon Allah's command, he made his first visit with Buraq (horse), under the guidance of Archangel Gabriel. On this trip he took his two-year old son Ishmael and Hagar on Buraq and took them to the site of the Kaaba. On his second visit to see his family in Mecca, he learned that Hagar had died and he was unable to see Ishmael. When Allah ordered him to build the Kaaba, he made his third visit to Mecca. He built the Kaaba with his son and gave him the duty of proclaiming the pilgrimage.

In the Quran it is not mentioned where or how Abraham died, but it is stated in other Islamic sources that Abraham was 200 or 175 years old and that he was buried in Hebron next to the grave of his wife Sarah.

In the hadiths and history books it is indicated that Prophet Abraham was of medium height, and was a beautiful and cheerful person; he had hazel eyes and a wide forehead. Physically, Prophet Muhammad greatly resembled him. It is also narrated that he spoke Syrian in Kusa, but when he passed over the Euphrates after leaving Harran, he began to speak Hebrew. Also, he is remembered as abu al-adyaf (the father of guests); he circumcised himself at the age of 120 and freed his 300 slaves, who all then accepted Islam, the message of all the prophets.

There is a great deal of information about Prophet Abraham's personality as well as his spiritual and moral qualities in the Quran: He was a descendant from the nation of Noah (As-Saffat 37/83), he is the father of believers (Al-Haj 22/78) and a friend of Allah (An-Nisa 4/125). He was shown the kingdom of the heavens and the earth (Al-An'am 6/75). He immigrated to the location where his Lord had commanded (Al-Ankabut 29/26; As-Saffat 37/99). His offspring were given the prophecy and the book (An-Nisa 4/54; Al-Hadid 57/26). Abraham was tried by his Lord with certain commands, all of which he fulfilled, and as a result he was made imam to the nations (Al-Baqara 2/124). Abraham pleaded with Allah to make leaders from his offspring, but Allah answered that His promise is not within the reach of the evil-doers (Al-Baqara 2/124). This verse proves that people of Israel's belief that they are "Allah's selected people" is invalid.

Abraham prayed to Allah to make Mecca a city of peace (Al-Baqara 2/26; Al-Abraham 14/35), he proclaimed Mecca to be a holy city, and he prohibited the shedding of blood and other actions that were allowed in other cities from being done there. He asked Allah to make a community from his nation that bowed before Allah and to send a prophet to them (Al-Baqara 2/126-129; Al-Abraham 14/35, 40.) The prophet who is requested in the prayers of Abraham and his son Ishmael is Prophet Muhammad. In fact, there was no other prophet among Ishmael's descendants. Also, the hadith (saying of the Prophet) "I am the prayer of my father Abraham, the gospel of my brother Jesus, and the dream of my mother" supports this. As a thanksgiving for Abraham's prayer, Muslims recite his name in their daily prayers.

In the Quran, the claims of Jews and Christians that Abraham, Ishmael, Isaac, Jacob and their descendants are Jewish or Christian are rejected (Al-Baqara 2/135, 140); we are reminded that the Torah and the Bible (Gospels) were sent after Abraham (Al-i Imran 3/65). As an answer to the Christians and Jews who say "Become Jews or Christians if you want to be guided to salvation", Muslims should reply "We would rather follow the Religion of Abraham the True, he joined not gods with Allah" (Al-Baqara 2/135). On the other hand, the Arab idol worshippers were proud of being descendants of Abraham and having the duty of protecting the Kaaba which he had built. But the Quran reminds us that Abraham was never an idol worshipper, but rather that he had always been a good Muslim who knew his Lord (Ali Imran 3/95).

In the Quran, Abraham's teachings are given a special value. Thus, Prophet Muhammad was commanded to "follow the religion of Abraham, the sane in faith; he was not of the Pagans" (Ali Imran 3/95; An-Nahl 16/123). The Messenger of Allah also revealed this in the hadiths. Abraham was given beauty and he was among the distinguished people in this world and the auspicious people in the hereafter.
 

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Prophet MOSES

PROPHET MOSES

Omer Faruk Harman, PhD
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Moses was a major prophet and a leader who freed the Israelites from the oppression of the Pharaoh; he is not only referred in Judaism and Christianity, but also in Islam. There is information about Prophet Moses in the Quran as well as in the Old and the New Testament.


The Old Testament is almost completely concerned with the history of Prophet Moses and the people he led, the Israelites. Moses is not mentioned in the other sources of this period. The Old Testament presents Moses as a great Prophet (Deuteronomy, 34/ 10). The preeminence of Moses became a principle of faith in the creed formulated by the Maimonides. According to the Old Testament, Moses was a figure par excellence who spoke to God face to face, who was chosen by God to relate His revelation on Mount Sinai to the Israelites, and who became the king of priests and of a holy nation created from the captive people (Exodus, 19/5-6, 33/11; Numbers, 12/6-8).
Moses is mentioned 136 times in thirty-four surahs (sections) of the Quran and he is the most frequently mentioned of all prophets in the Quran and in the authenticated hadiths (sayings of the Prophet).

His birth, his entrance to the palace, his trip to Madyan, his selection as a prophet, his dispatch to the Pharaoh to save the Israelites, his struggle with the Pharaoh and the exodus of the Israelites from Egypt, the revelation of divine commands on Mount Sinai, events in the desert, and his leadership for Israelites are all discussed in the Quran. The Quran also relates the situation in Egypt and that of the Israelites at the time Moses was born; it also mentions that the Pharaoh separated his people, oppressed a weak group from among them, slaughtering their sons and letting the women-folk live. (Al-Baqarah 2/49; Al-A'raf 7/ 141; Ibrahim 14/6; Al-Qasas 28/4).


In the Quran it is mentioned that Moses was specially chosen and that he became a prophet of Allah (Maryam 19/51). He was chosen above other men with the mission Allah had entrusted to him and the words that Allah had spoken to him (Al-A'râf 7/144). He had the honor of being drawn near to Allah (Maryam 19/52). He was chosen by Allah (Ta-Ha 20/13), and he was covered with the garment of love from Allah, as well as being reared under Allah's eye (Ta-Ha 20/39). Allah prepared Moses for His service (Ta-Ha 20/41) and he was an apostle who most honorable and worthy of all trust (Ad-Dukhan 44/17-18). Moses was honorable in Allah's sight (Al-Ahzab 33/69) as well as being strong and trustworthy (Al-Qa­sas 28/26). He was one of Allah's believing servants (As-Saffat 37/121-122).
In the Quran, Moses is depicted as a prophet who gives glad tidings about the coming of Prophet Muhammad; there is mention of the coming of an illiterate prophet in the Old Testament as well (Al-A'raf 7/156). Moses was given the Book (the Scripture), the Suhuf (tablets) and the Criterion (Al-Baqa­ra 2/53; Al-Anbiya 21/48; An-Najm 53/37; Al-A'la 87/19). According to some Islamic sources the tablets he was given were made of green emeralds and the scriptures on them were written in golden. The revelation of the Old Testament to Moses was completed in Jebel El Tih. Ten pages were given to him at first, and later they became a hundred pages. Afterwards, the Old Testament was revealed to him in Hebrew (Masudi, I, 50). It was commanded that both Moses and Muhammad remain steadfast in the religion (As-Shura 42/13). Moses was criticized by his opponents for turning people away from the religion their fathers had followed (Yunus 10/78), and accused of being a sorcerer (Al-Qasas 28/48). In Islamic Tradition Moses is called Kalimatullah (the Word of God) because Allah spoke to him directly and revealed His verses to him directly.

Moses is also mentioned in the hadiths. Prophet Muhammad (pbuh) saw Moses in the 6th heaven during the Isra and Miraj. When Prophet Muhammad told Prophet Moses that Allah had enjoined fifty rekat (every consecutive circle of bending down and placing forehead on the floor during salah-the ritual prayer) of prayer upon his followers to be performed day and night, Moses told him that his ummah (Muslim community) would not be able to fulfill this duty and recommended that Muhammad return to Allah and ask that the number be less (Al-Bukhari, "Prayers", 1; "Beginning of Creation" 6). Moses is also mentioned in the story of Moses and Khidr (The Green Man) (Bukhari, '"Knowledge", 16, 19, 44). It is also reported that Moses used to fast on the Day of Ashura (Bukhari, "Funeral", 69; "Shavtn", 69; "Beginning of Creation"). It is mentioned in the hadiths that Moses was a tall person, with a dark complexion. It is said that he was a shy and modest person who used to take his baths alone even though the Israelites would take their baths all together (Bu­khari, "Bathing", 20, 7).
 

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WHY WE SHOULD LOVE Thr PROPHET

WHY WE SHOULD LOVE THE PROPHET

Mevlut Gungor, PhD
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The matter of loving the Prophet holds a special importance for the practice of Islam. Allah, to Whom we owe everything we have, has presented the Prophet as the most ideal example and invites those who love Him to obey His Messenger as a proof of their love. Moreover, Allah wants us to obey the Prophet sincerely, not just as a duty. This kind of obedience can only be possible if the Prophet is loved with a sincere heart. Naturally, there are reasons why we love someone; so, then, what are the reasons why we love our Prophet?
Verses which refer to the reasons why we should love the Prophet:

1. The role model status of the Prophet for all people:

Prophet Muhammad (pbuh) was sent to all humankind as the "last prophet", and he was an ideal person in all aspects. This is because he was chosen and molded by Allah himself1. In the expression of the Holy Quran, he is of a tremendous nature.2

He is a holy lamp that gives light.3
He always guides his followers to the right path.4
He was sent as a mercy for all people.5

Prophet Muhammad is a perfect example for all people, especially for those who believe in Allah and the Judgment Day. As a matter of fact, this matter is clearly stated in the following verse: "Verily in the Messenger of Allah you have a good example for him who looks unto Allah and the Last Day, and remembers Allah much."6
When the exemplary life of Prophet Muhammad is observed, it can be seen that he presented the most beautiful examples of being sincerely committed to Allah, obeying Allah's orders with love, sharing the pain of the people, helping people merely for the pleasure of Allah, turning this deed into a pleasure of the heart, loving and respecting people merely because they are human, and showing mercy when in a position of power.

The liveliest examples of combating cruelty and evil and never abandoning righteousness or justice can be found in the Prophet's life. The most unique examples of patience, compassion, modesty and understanding by the head of the family, displaying responsibility in management, farsightedness in military matters, caring for children, orphans and the needy can all be found in the Prophet's life.7
2. The devotion of the Prophet to believers and other people:

As you know, love is mutual. It is nearly impossible for unrequited love to continue. The love between the Messenger of Allah and his Companions was a mutual love. As a matter of fact, his Companions loved him greatly and he them. As Allah states, the Prophet lowered his wings over them.8 He treated them kindly, and he tried to correct their mistakes without offending them. He consulted them in all his tasks. This condition is stated in the Quran as follows: "It was by the mercy of Allah that you were lenient with them (O Muhammad), for if you had been stern and fierce of heart they would have dispersed from round about you. So pardon them, and ask forgiveness for them and consult with them upon the conduct of affairs."9

"There had come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful."10
3. The proof of love for Allah is obedience to the Messenger of Allah:

It is obvious that we must thank and love the Mighty Creator to whom we owe our lives, intellect, belongings, indeed, everything we have. However, Allah clearly states in the following verse that we must obey the Prophet in order to prove our love for Allah:

"Say, (O Muhammad, to mankind): If you love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful. Say: Obey Allah and the Messenger! But if they turn away, Allah loves not the disbelievers (in His guidance)."11
4. The necessity for Believers to hold the life of the Prophet above their own lives:

Allah ordered that believers hold the life of the Prophet superior even to their own lives.
"The Prophet is more important to the believers than their selves, and his wives are their mothers."12
Our valuing the life of the Prophet more than our own life is, of course, dependent on our great love for him. This is why the Prophet himself explained that he must be loved more than anyone or anything. In parallel with this, in one of the hadiths found in Bukhari13 the Prophet orders: "A person cannot be deemed to have faith unless they love me more than their mother, father, children and all people."14In addition to this, Allah revealed some matters in detail which showed that He attached a different place and value to the Prophet. Now we would like to present some of these matters:
1. The Blessings of Allah, the Angels and the Believers upon the Prophet:

Allah Almighty states that He and the angels send blessings to the Prophet; this means that the Prophet is saluted with their praise. Allah then orders the believers to salute the Prophet wholeheartedly: "Lo! Allah and His angels shower blessings on the Prophet. O you who believe! Ask blessings on him and salute him with a worthy salutation." 15
2. Consequences of persecuting the Prophet:

Following the verse above, Allah Almighty warns those who persecute the Prophet, informing that that they will end up doomed: "Lo! those who malign Allah and His messenger, Allah hath cursed them in the world and the Hereafter, and had prepared for them the doom of the disdained."16
3. Warning the Companions to act decently when having a meal in the house of the Prophet:

According to an account by Ibn Abbas, the Prophet often gave meals to his Companions, yet some would come before the meal and not leave the house after they had finished their meals. Naturally, the Prophet would become uncomfortable, but he would not say anything to his guests.17 Even in such an issue, which might be considered to be a mere detail, Allah Almighty gives the following order: "O You who believe! Do not enter the houses of the Prophet for a meal without waiting for the proper time, unless permission is granted you. But if you are invited, enter, and, when your meal is ended, then disperse. Do not linger for conversation. Lo! That would cause annoyance to the Prophet, and he would be shy of asking you to go; but Allah is not shy of the truth. And when you ask of them (the wives of the Prophet) anything, ask them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor should you ever marry his wives after him. Lo! in Allah's sight that would be an enormity."18
4. Warning not to raise one's voice above the voice of the Prophet when speaking to him:

Allah then orders in detail: "O you who believe! Do not lift up your voices above the voice of the Prophet, nor shout when speaking to him as you shout one to another, lest your works be rendered vain while you do not perceive. Lo! They who subdue their voices in the presence of the messenger of Allah, those are the ones whose hearts Allah hath proven unto righteousness. Theirs will be forgiveness and immense reward. Lo! (Holy Prophet) those who call you from behind the back of their rooms, most of them have no sense. And if they had had patience till you came forth unto them, it had been better for them. And Allah is the most Forgiving, the most Merciful."19
 

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PROPHET MUHAMMAD As A HUMAN AND A PROPHET

PROPHET MUHAMMAD AS A HUMAN AND A PROPHET

Ali Akyuz, PhD
Page 1 of 3
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Knowing Prophet Muhammad (pbuh) is a quintessential to accepting him, feeling closeness towards him and following his example. It is not possible to believe in, to have affection for, or to follow a person without knowing them. The Holy Quran clearly states this issue and asks the non-believers whether they deny the Prophet because they do not know him.

Knowing someone is not enough on its own. It is important that the person be known adequately and correctly. Our aim is to understand the human identity of Prophet Muhammad, not those that are connected to the prophethood. His superhuman quality is related to those things that we must accept as part of the faith. Such qualities are beyond the limits of our knowledge and comprehension, and are manifested only by prophets; it is meaningless to talk about demonstrating such qualities. But the Prophet's human identity is that in which the divine revelation becomes concrete and we must understand this identity, learn from it and follow it.

One of the points that we must take care to understand in correctly perceiving and following Prophet Muhammad is the fact that Islam is not a religion designated for a single nation and Prophet Muhammad was not a prophet sent specifically to a single nation.

The religion of Islam has messages that include universal values, it embraces local and national motifs, it considers different practices to be the natural results of a system of virtues all based on the same foundation, and it paves the way for the development of cultural wealth. Accordingly, different formats have emerged from the same universal values, bringing closeness, not polarity. Possibly the most important thing to do to separate local and cultural motifs from religious motifs when learning about and following Prophet Muhammad is to always perceive the sunnah as consisting of three dimensions, namely the reality, comprehension of the sunnah, and informing others of the sunnah without abusing the consistency of the Quran and the sunnah.


THE PROPHETHOOD OF PROPHET MUHAMMAD, HIS RESPONSIBILITY FOR CONVEYING AND HIS TEACHINGS

There was once a respected and trustworthy young man with a noble character who was assigned to convey a word, a word that was difficult to convey, a word which was unique, the like of which could never be uttered by humans; he was startled by an unexpected voice at an unexpected time "And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject ((Allah)'s Message)" (Al-Qasas, 28/86). "Soon shall We send down to thee a weighty Message" (Al-Muzzammil, 73/5). "Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support" (Al-Isra, 17/88). Moreover, the first order given to this illiterate young man is very significant and striking "And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted" (Al-Ankabut 29/48).

This call for Ikra (to read) signifies that Allah will teach His prophet those things he does not know. It also means that the duty of prophethood starts with placing knowledge on the basis of the faith. From the fact that the word ikra is also used to mean "sending one's regards" we can understand that the Creator was sending His regards to the people, making the beginning of the message warmer and more meaningful:

"Read: in the name of thy Lord and Cherisher, Who created man, out of a (mere) clot of congealed blood" (Al-Alaq, 96/1, 2).
"Read: And thy Lord is Most Bountiful, He Who taught (the use of) the pen, taught man that which he knew not" (Al-Alaq, 96/3, 4, 5).
His Responsibility for Conveying the Message

Prophet Muhammad (pbuh) always emphasized that he expected no interest or rewards, that he did not want payment, that he was not seeking immunity, that he was like everyone else, that he had no supernatural powers or authority, that he did not have any powers that would benefit or hurt himself, other than Allah's blessings. He was the hero chosen to convey the concept of A Single God and to convey the orders Allah sent to Him.

"Those were the (prophets) who received Allah.s guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations" (Al-Anaam, 6/90).
His Teachings

The Prophet's (pbuh) teachings were designed to form a society which would avoid idolatry, one that believes in a single God, one which has a mission to earn an identity in the framework of not obeying anyone other than Allah, one which is self-reliant, one that avoids the extreme, that is moderate, that understands that this world is a place of trial, that praises and glorifies every good deed, that criticizes and rejects every bad deed, that raises patient believers, that is influenced by the virtues of the same source in the social framework, that has balanced relations and that is sensible. To obey the messenger who conveys these orders in the name of Allah is considered to be the most fundamental concept of such teachings. As a matter of fact, the most important element of dialogue between the Creator and the people are the Prophets. Otherwise, it would not be possible to establish dialogue with the Creator.

The following verse perfectly summarizes the theme of Prophet Muhammad's message and it defines the immutable principles of social agreements. It is very much like a manifesto in its style and rhetoric:

Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you:
  1. That you ascribe no thing as partner unto Him
  2. And that you do good to parents,
  3. And that you slay not your children because of penury
  4. That you draw not nigh to lewd things whether open or concealed.
  5. And that you slay not the life which Allah have made sacred, save in the course of justice. This He has command you, in order that you may discern. (Al-Anaam, 6/151)
It is possible to summarize the five basic principles that constitute this social agreement as follows:
  1. Faith
  2. The Family and Individual
  3. Economy
  4. Morality, (Ethics)
  5. Social relations
It is possible to characterize Prophet Muhammad's prophethood, responsibility of conveyance and principles of teachings found in the verses of the Quran as follows:


  • I am not the first messenger.
  • I do not know what will happen to me or to you.
  • I do not possess the treasures of Allah.
  • I am not an angel.
  • I do not know when the Day of Judgment is.
  • I have no power to harm myself or to help myself outside of the will of Allah.
  • Miracles and disasters only come from Allah.
  • I have no power to harm anyone, even myself or to help anyone, even myself.
  • All prophets before me were humans. They had wives and children.
  • To those who told me to change the message I will say, "I do not have the power to do this."
  • Allah considers clean things to be halal (permitted), and filthy things to be haram (forbidden).
  • I expect nothing from you but to believe in Allah.
  • Prophets will also be judged (They have no immunity).
  • Prophets are messengers and warners.
  • And finally, the feature peculiar only to Prophet Muhammad: I was sent to all people, and I am the last messenger.

HARDHIPS ENCOUNTERED

(Resistance against His Message, Social Oppression and Reactions)

As with other prophets, Prophet Muhammad (pbuh) was subjected to a variety of harsh reactions by the society to which he conveyed the message; these ranged from not being taken seriously, being exiled, receiving death threats and assassination attempts.
Without making any comment, we would like to reflect, as expressed with clear statements in the Quran, some of the acts of intimidation and repression which were directed against Prophet Muhammad by those who rejected his Message: They were baffled by the coming of a prophet. They despised God. They ridiculed and they slandered the Prophet saying: We shall not accept such a human; these are only muddled dreams which he has invented. He is a poet; there is no doubt that he is insane. He is a man who attempts to prevail over us. Had Allah wished, He would have sent an angel prophet. This is magic, nothing but the word of a man.

There is another who is teaching him the Quran. This man is a lying sorcerer; this is obvious magic. He is a mad poet and conveys the tales of old civilizations.

The following examples were some of the hardships encountered by the Prophet: The people perceived Allah in a way that was different from the revelation and put pressure on the Prophet to change the revelation; the people who supported the Prophet were abhorred and disdained, and those opposed attempted to turn others against them. They showed a lack of tolerance in listening to the Prophet, acted with animosity, humiliated and tormented the Prophet in an extreme manner so as to drive him into exile, constantly concocted lies, attacked the Prophet and the leaders, physically and verbally, directing the social reaction against the Prophet until it escalated to the level of a lynch-mob.

Despite the excessive resistance and suppression, which were unprincipled and highly unethical, lacking humane dignity and honor, disrespecting all universal norms, and violating the rules and values of society, Prophet Muhammad succeeded in continuing his conveyance by means of his sincere commitment and fidelity to the divine message Great suffering is the unchanging rule of prophethood;

"And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!"(Al-Isra,17/73).

"And had We not given thee strength, thou wouldst nearly have inclined to them a little" (Al-Isra,17/74).

"In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!" (Al-Isra,17/75).

"Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while" (Al-Isra,17/76).

"(This was Our) way with the apostles We sent before thee: thou wilt find no change in Our ways" (Al-Isra,17/77).

Some of the Revelations Indicating the Hardships, Reactions and Slander Encountered by Prophet Muhammad:

"And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!" (Al-Isra,17/89).

"They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth" (Al-Isra,17/90).
"Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;" (Al-Isra,17/91).

"Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face" (Al-Isra,17/92).

"Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostle?" (Al-Isra,17/93).

"Never comes (aught) to them of a renewed Message from their Lord, but they listen to it as in jest,their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying),

"Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?" (Al-Anbiyaa 21/2, 3).

"When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the Unbelievers! and evil is that destination!" (Al-Hajj, 22/72)

"Ye they say: ‘Why are not Signs sent down to him from his Lord?' Say: "The signs are indeed with Allah. and I am indeed a clear Warner" (Al-Ankabut, 29/50).

"Even if We did send unto them angels, and the dead did speak unto them, and We gathered together all things before their very eyes, they are not the ones to believe, unless it is in Allah.s plan. But most of them ignore (the truth)" (Al-Anaam, 6/111).


HIS DIVINE PROTECTION AND SUCCESS

(The Road to Victory)

Despite all the oppression, slanders and humiliation, the Prophet had faith in Allah; His Lord did not forsake him. Allah did not withhold help and made clear the lies and slander encountered by the Prophet. Allah openly heralded that the Prophet was under the protection of Allah, like all other prophets.

Allah also consoled the Prophet, announcing that He was going to support him with the help of angels and help those who had helped him; Allah informed the Prophet that he should not fear no one but Him and that all the prophets, who were under His protection, had never feared anyone and that He had not withdrawn from the promise given to the Prophet. Allah and the angels sent the Prophet regards and prayers, and finally the Prophet was informed by Allah that he would be given easy success and victory was nigh. (Allah has decreed: "It is I and My apostles who must prevail": For Allah is One full of strength, able to enforce His Will" Al-Mujadala 58/21)
The following statement clearly shows that Allah would never allow anyone to malign the Prophet, and that those who acted in such a way would be punished in the afterlife: "Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment" (Al-Ahzab, 33/57).


Revelations Showing that Allah Almighty Refutes the Slander against Prophet Muhammad and that He Shall Protect the Prophet and all Other Prophets:

"Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah. Allah.s plan is that He will give them no portion in the Hereafter, but a severe punishment" (Al-Imran, 3/176).

""For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous"(Al-Araf, 7/196).

"Should they intend to deceive thee,- verily Allah sufficeth thee:

He it is That hath strengthened thee with His aid and with (the company of) the Believers" (Al-Anfal, 8/62).

"O Messenger. sufficient unto thee is Allah,- (unto thee) and unto those who follow thee among the Believers" (Al-Anfal, 8/64).

"Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment" (Al-Ahzab, 33/57).

""For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous " (Al-Araf, 7/196).

"And do thou be patient, for thy patience is but from Allah. nor grieve over them: and distress not thyself because of their plots" (An-Nahl, 16/127).

"But grieve not over them, nor distress thyself because of their plots" (An-Naml, 27/70).

"But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee" (An-Nisaa, 4/113).

"Those men,-(Allah) knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls" (An-Nisaa, 4/63).


HIS IDENTITY AS A HUMAN BEING (His Character, in General and in Particular )


PERSONALITY AND CHARACTER

Prophet Muhammad (pbuh) wore smart, clean clothes, he spoke well; he was as he appeared and appeared as he was. He had a generous heart, was open-minded and far-sighted, he was honorable and industrious, working diligently day and night. He gave value to people, was faithful and protected the people whom the Quraishi aristocrats despised and attempted to banish. He did not judge his companions by their social status and considered the virtue of being human enough. He was modest, shy, humane and extremely compassionate. Allah depicts and eternalizes his humane and compassionate identity in the following words:

"Now hath come unto you an Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful, but if they turn away, Say: "(Allah) sufficeth me" (Al-Tauba, 9/128).

"Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message" (Al-Kahf, 18/6).

"If their spurning is hard on thy mind, yet if thou wert able to seek a tunnel in the ground or a ladder to the skies and bring them a sign,- (what good?). If it were Allah.s will, He could gather them together unto true guidance: so be not thou amongst those who are swayed by ignorance (and impatience)!" (Al-Anaam, 6/35).

"If thou art anxious for their guidance, yet Allah guideth not such as He leaves to stray, and there is none to help them" (An-Nahl, 16/37).

"Yet no faith will the greater part of mankind have, however ardently thou dost desire it" (Al-Yusuf, 12/103).

Some of the Revelations revealing the Personality and Character of Prophet Muhammad:

"We sent thee not, but as a Mercy for all creatures" (Al-Anbiyaa, 21/107).

"And lower thy wing to the Believers who follow thee" (Ash-Shuaraa, 26/215).

"And thy garments keep free from stain!"(Al-Muddaththir, 74/4).

"Therefore do thou hold Patience,- a Patience of beautiful (contentment)" (Al-Maarij, 70/5).

"And have patience with what they say, and leave them with noble (dignity)" (Al-Muzzammil, 73/10).

"Repel evil with that which is best: We are well acquainted with the things they say"(Al-Muminun, 23/96).

HIS HUMAN AND MORTAL ASPECT

It is without a doubt a fact that Prophet Muhammad, like all the other prophets was a human and a mortal. The prophets frequently stated, and proved with their acts, that they were mortals like everybody, that they would be held responsible for their acts of worship and for all orders given to them by Allah, that they had no immunity, that they had no freedom or choice to act against the orders of Allah which they conveyed to the people, rather that they abstained from such acts and sought shelter in Allah.

To those who were baffled by the fact that a human was sent as a prophet, Allah reminded the people that the previous prophets who had been sent to the people had been mortals who had fathered children, ate and drank, and walked in the markets among the people and Allah explained that they should not see this as being unusual. He could have sent them prophets who were angels, yet even if angels had been sent, people would still think in a similar way and be amazed and confused.

The revelations state as follows:

"And the apostles whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things)" (Al-Furqan, 25/20).

"We did send apostles before thee, and appointed for them wives and children: and it was never the part of an apostle to bring a sign except as Allah permitted (or commanded). For each period is a Book (revealed)" (Al-Rad, 13/38).

Some of the Revelations Expressing the Human and Mortal Qualities of the Prophets:

"Then shall we question those to whom Our message was sent and those by whom We sent it" (Al-Araf , 7/6).

"Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your Allah is one Allah. so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,-" (Al-Fussilat, 41/6).

""I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor claim I to be an angel. Nor yet do I say, of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should, if I did, indeed be a wrong-doer" (Al-Hud, 11/31).

"Their apostles said to them: "True, we are human like yourselves, but Allah doth grant His grace to such of his servants as He pleases. It is not for us to bring you an authority except as Allah permits. And on Allah let all men of faith put their trust" (Abraham, 14/11).


THE SOCIAL RELATIONS AND ATTITUDES OF PROPHET MUHAMMAD


Prophet Muhammad was aware of his responsibilities, he valued people, was aware of the hardship and sadness of the people around him, grieved over the destruction of those who did not believe in his prophethood, was self-reliant, respected the identities of others, was in tune with nature as well as with the cultural mosaic of the society in which he lived, was able to establish good dialogue between Muslims and non-Muslims and treated them all well. His attitude to social relations involved the idea that peace was the most righteous path, that it was better to live in peace and tranquility than to be at war, and that no one should be forced to change their beliefs or convictions.

Prophet Muhammad forgave all the injustices imposed on him, yet when the rights of society were concerned he did what was necessary. Anyone who carries out any research about the Prophet will quickly notice that this characteristic came to the fore in all his prayers.

It can be understood from the Holy Quran, which describes his attitudes towards those who denied his prophethood and showed animosity against him, that Prophet Muhammad endured the criticism of the people; instead of expecting them to immediately accept, rather he gave them time and acted patiently, leaving those deniers alone by themselves and putting them in God's hands, tolerating their rudeness, acting with kindness and politeness rather than being harsh or rude, was forgiving and invited such people to the path of faith and righteousness with beautiful and effective words. When he left such people he left them pleasantly.

The Prophet's attitude towards women was one of value and esteem. He ensured that women were treated with honor and dignity. The Prophet preserved in this, despite all the hardships and difficulties. His efforts on the path of Allah, his perseverance and decisiveness became a role model for the society in which he lived and his attitudes reflected that of Mary, who was worthy of being mentioned in the Holy Quran.

"O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter,- then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful" (Al-Mumtahana, 60/12).

Some of the Verses which Explain the Social Relations and Attitudes of Prophet Muhammad:

"Strain not thine eyes. (Wistfully) at what We have bestowed on certain classes of them, nor grieve over them: but lower thy wing (in gentleness) to the believers" (Al-Hijr, 15/88).

"Repel evil with that which is best: We are well acquainted with the things they say" (Al-Muminun, 23/96).

"Therefore do thou hold Patience,- a Patience of beautiful (contentment)" (Al-Maarij, 70/5).

"I but fulfil towards you the duties of my Lord's mission: I am to you a sincere and trustworthy adviser" (Al-Araf, 7/68).

"And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples" (Al-Anbiyaa, 21/91).


"Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell" (An-Nisaa, 4/140).

 

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Prophet Muhammad's Miracles - HOW And WHEN DID THE MIRAJ TAKE PLACE?

Salih Sabri Yavuz, PhD

What Is Miraj?


mescidaksa.jpg

Deriving from the root urûc meaning "to ascend, to rise," the word miraj means "a vehicle for ascending." As a term it refers to the Prophet Muhammad's (pbuh) ascension to the heavens and his rise to Allah's presence. Islamic sources generally take up the event of the miraj in two stages.

The Prophet's journey in one night from the Masjid-i Haram to the Masjid-i Aqsa is called the isra, and his ascension from there to the heavens is called the miraj. This distinction in literary sources is due to both terms being mentioned in Quranic verses. Deriving from the root sary meaning to walk at night, it is also called suraya in the Quran. According to the Quranic surah, in order to show signs of His power, Allah made his servant (the Prophet) take a night journey from the Masjid-i Haram to the Masjid-i Aqsa, the surroundings of which were made holy (Al-Isra 17/1). Together with not being mentioned in the Quran, the plural form of the word, maarij, meaning "degrees of rising" was attributed to Allah (Al-Maarij 70/3). It is also found in a verse with the meaning of "ladder."

The image of ascension to heaven is also found in ancient Indian and Persian mythology and in the Jewish and Christian traditions.

According to common points of narrations related to the miraj in Buhari and Muslim, the event occurred as follows: One evening when the Prophet was at the Kaaba in the place called Hijr or Hatim (in some reports he was in between sleep and wakefulness), Gabriel came. He opened the Prophet's chest and, after washing it with zamzam water, he filled it with faith and wisdom and then closed it. He mounted the Prophet on a steed called Buraq and took him to Beytulmaqdis. When the Prophet prayed two raqats of prayer and came out, Gabriel brought two cups, one full of milk and the other full of wine. When the Prophet chose the cup of milk, Gabriel said, "you chose what is natural," and then he took him to the heavens. In each heaven he met respectively with the prophets Adam, Jesus, Joseph, Enoch, Harun and Moses; finally he met with Abraham in the seventh heaven where the Beytulmamur is located. When they arrived at the place called the Sidret'ul-Munteha, the Prophet heard the scraping of the pens of the recording angels and he ascended to Allah's presence. Here Allah made 50 times of prayer mandatory. On the return Moses said that praying 50 times a day might be a heavy burden on the ummah and he advised that the Prophet Muhammad ask Allah to reduce it. The Prophet petitioned in the Divine Presence until the number of prayers was reduced to 5 times a day and then continued his dialogue with Moses (Buhari: Salat, 1; Tawhid, 37; Anbiya, 5; Bad'ul-halk, 7; Manaqib, 24/ Muslim: Iman, 259, 262-263; Fazail, 164). According to one report, the final verses of Baqara Surah were revealed to the Prophet during the miraj and the good tidings that those who did not ascribe partners to Allah would be forgiven was given (Musned, I, 422; Muslim, Iman, 279).

There are some differences in sound reports regarding the miraj such as the report that the Prophet directly ascended to heaven from the Masjid-i Haram. However, when accepting that isra and miraj occurred on the same night and when all the reports are taken into consideration, it is understood that the Prophet stopped by the Masjid-i Aqsa and led the prayer here for a group of prophets that included Abraham, Jesus and Moses (Muslim, Iman, 259; Ibn-i Hisham, II, 37-38). According to other narrations, when the Quraish accused the Prophet of lying when he described the event and asked him questions about the Masjid-i Aqsa, Allah showed him the masjid and he answered their questions (Musned, I, 309; Buhari, Manaqibu'l-ansar, 41).

When Did It Happen?

According to the report accepted as the soundest, the miraj came after the first and second migrations to Abyssinia, in the period following the death of Khadija and Abu Talip one year before the Migration. Most Muslims celebrate Miraj on the 27th night of Rajab.

Which Masjid Was the Masjid-i Aqsa Mentioned in the Miraj?

There is no explanation in Quranic verses as to which masjid was the Masjid-i Aqsa mentioned in the miraj. It is only stated that its environs were made holy. The possibility is dwelt on by some that it could be a heavenly masjid since masjid-i aqsa means the "faraway masjid," and the Quran (Ar-Rum 30/3) refers to Palestine as the "adne'l-arz" (closest place) (M. Hamidullah, I, 93). However, when both historical data and the expressions in the verses are considered, it is understood that the temple mentioned is an historical reality. Just as the fact that the masjid was not present at that period does not show that the Masjid-i Aqsa did not exist earlier in Jerusalem, it is known that the Masjid-i Aqsa was the first qibla of Muslims. The place believers turn towards when making worship in respect to the belief of unity in the monotheistic religions is a vehicle not a goal. The building on this space being destroyed centuries ago and being rebuilt or not existing from time to time does not obstruct the space's spiritual position.

Did the Miraj Take Place Spiritually or Physically?

The most important debate regarding the nature of isra and miraj was whether it was spiritual or physical. Most qalam and hadith scholars are of the view that the event took place physically while the Prophet (pbuh) was awake. If isra and miraj had taken place in a dream, this would have been an ordinary event and the Quraish would not have objected to it. Accordingly, the word "abd" means the total of the Prophet, spiritually and physically, and there is no reason to force an explanation here. Also, in the verse reading, "We granted the vision which We showed thee but as a trial for man" (Isra 17/60), the word "ru'yet" means seeing with the eye. If it had meant a dream seen during sleep, it would not have been a vehicle for a test. Evaluating different interpretations from Aisha and Muawiye ibn Abu Sufyan, scholars claim that these reports have problems in respect to hadith technique. Saying that in spite of their great volume Allah quickly moves the sun and the planets, Fahreddin ar-Razi claimed that other creatures could reach such a speed if Allah wills it.

According to him, even if the Prophet's ascension appears to be improbable, it is necessary to look at Gabriel's descent in the same way. While the view that the miraj took place physically was being established, scholars of qalam emphasized the occurrence of the event within Allah's will and power. However, it is not easy to fully force this miraculous event, which is a divine sign, into a mental framework (Elmali, V, 3150).

Scholars who adopt the view that the night journey took place spiritually accepted as proof Aisha's saying, "The Prophet's body did not leave the ground; he made a spiritual journey;" Muawiye's saying, "The night journey was a true dream from Allah;" and Hasan-i Basri's not objecting to them (Ibni Ishak, 275; Ibni Hisham, II, 40-41). The word "ru'yet" in the 60th verse of Isra Surah expresses seeing with a vision rather than seeing with the eyes (Suyuti, Sherhu Qissati'l-Isra, p. 55).

Ibni Qayyum points out the difference between the miraj taking place in a dream and its occurring spiritually. According to him, Aisha and Muawiye said that this event took place spiritually, not in sleep. What a person sees while sleeping are examples of what he perceived with his senses while awake; thus, he sees the sky, but his spirit does not rise to it. One of the two groups that accept that the Prophet ascended says he rose with body and spirit, while the other says he made the night journey spiritually without his body. The second group did not claim that the miraj took place during sleep; they meant that the spirit made the journey.

Many contemporary authors hold the view that the night journey and miraj took place spiritually. Finding the proof of those who claim it happened physically to be weak, Shibli Numani says that the abd word in the first verse of the Isra Surah can refer to the spirit, that the body can change at any moment, and that the spirit is the permanent one. In addition, the places and events in the miraj belong to the spiritual realm except for the Masjid-i Aqsa. Consequently, in this experience the spirit left the body and made a journey in the heavenly realm. Again according to Shibli, making something a subject of a test does not necessarily make it extraordinary (Asr-i Saadet, II, 438-444). Muhammad Hamidullah says from the statement in the narration, "I was in a state between sleep and wakefulness," that this journey occurred when the Prophet was fully conscious, but under the domination of his spirit (Islam Peygamberi(Prophet of Islam), I, 92).
It is possible to conclude from related verses and hadiths that the isra and miraj occurred physically or spiritually.

However, description and events found in respected sources, Buhari and Muslim in particular, support the view that the miraj occurred spiritually. When the account of the miracle and its function as proof of apostleship are looked at, it can be understood that the miraj has the nature of an extraordinary event that took place in the Prophet's spiritual world. It is obvious that the miraj, which took place after the death of the Prophet's wife Khadija and his uncle Abu Talib and after the physical-spiritual oppression he was subject to after returning from the Taif campaign, was a spiritual support Allah bestowed upon him. It appears correct for this divine blessing to be interpreted both from the perspective of Quranic verses and history in the manner that it will renew the message brought by the last prophet and the messages of the prophets whom he led in prayer at the Masjid-i Aqsa and with whom he spoke in the heavens and that the true religion will dominate all religions (Al-Fath 48/28).

Did the Prophet Speak with Allah?

The issue of whether or not the Prophet saw Allah rests on the Quranic verses informing that he drew as close to Allah as "two bows length" and that he saw Allah (An-Najm 53/ 7-14). The matter of who drew close to whom and who the Prophet saw is understood in two ways. Aisha, Abdullah ibn Masud, Abu Dharr al-Giffari, and Abu Hurayra from the Companions; Mujahid, Hasan-i Basri, and Qatade from the next generation and most of the commentators on the Quran accept that the drawing close took place between the Prophet Muhammad (pbuh) and Gabriel. The other view is that it took place directly between Allah and the Prophet. The report from Anas ibn Malik via Shariq ibn Abdullah is proof of this. However, the text transmitted by Shariq, who is known to have a weak memory, is considered not to have been fully protected. In the reports it is recorded that only the Prophet and the angels were able to reach Sidretu'l-munteha and that going there pertained only to the Prophet. However, Islamic scholars indicated that even if there was such a meeting and the texts regarding it are correct, it can not be taken in an external sense. Allah's drawing close to the Prophet or vice-versa should not be explained in terms of space and distance, but in terms of a rise in the Prophet's degree and station, the acceptance of his prayers and his being made the subject of various blessings (Kadi Iyaz, I, 205). In addition, since Najm Surah was revealed before Isra Surah and since isra and miraj occurred on the same night, the verses regarding drawing close and seeing are not directly connected to the miraj event (Elmali, V, 3152).
 

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A MIRACLE IS The STATEMENT OF A CHALLENGE

A MIRACLE IS The STATEMENT OF A CHALLENGE

Miracle (mujiza in Arabic) means “a wonderous event that can not be imitated and makes people feel powerless.” However, this frequently encountered word is not used in the Quran or in the hadiths (sayings of the Prophet). Instead, the words ayet (sign), ayat (signs), beyyine, delil(proof), delail (proofs) are adopted in the Quran to designate a miracle.

Miracle, as a term denotes an extraordinary action that is realized with the will of Allah and with the help of the power Allah bestowed on a person. It is an action that normally surpasses human capacity and that cannot be acquired by human effort. It is an act performed –with the help of Allah- by a prophet who is challenging the infidels to support his claims and his beliefs and to prove that his declarations are true. Other people are unable to perform the same extraordinary act. Miracles are beyond the rules of nature and they have two essential qualities:
  1. They are challenging.
  2. They impoverish the infidels.
These are some of the requirements of the miracles:
  • Miracles are the works of Allah, because Allah is fail-i muhtar; that is, He can create whatever He wants. He only confirms the truth of an act that is created by Him. For example, the acts in the miracles of Moses who turned his cane to a snake, or Jesus who revived the dead are indeed the acts of Allah who created and willed. Attribution of these miracles to prophets is only a metaphor. The doer is Allah.
  • Miracles must be extraordinary and above the laws of nature. In acts that happen according to the laws of nature (i.e. sunrise, etc.) there is nothing extraordinary.
  • Miracles cannot be denied, because a miracle’s aim is to impoverish disbelief in people by revealing their inferiority.
  • Miracles can be performed by a person who is claiming to be a prophet in order to prove the confirmation of Allah.
  • Miracles should be identical with the act a prophet promised to perform. If a person performs an extraordinary act different than the one he declared that he will perform, that is not a miracle.
  • A miracle should not be discrediting the prophet who performed the miracle.
  • Miracles should not be executed too soon or too late than the promised timing. They should be performed right after the promise (that is his claim).
The Provision of Believing a Miracle



It is obligatory for every Muslim to believe that the prophets sent by Allah can perform miracles to prove that they are truthful on their path. Allah confirmed all His prophets by granting them miracles. The miracles of each prophet is mentioned and explained in the related Quranic verses.

Therefore, believing in the miracles is supported by the Holy Book, by the sunnah (practices of the Prophet) and by the Icma-i Ummah (the consensus of the Ummah). It is necessary to believe in the concrete and universal miracles such as Isra and Inshikak-ı Kamer (splitting of the moon into two).

There are many verses confirming that each prophet is granted a miracle. Also in a hadith Prophet Muhammad indicated that: “Each prophet is bestowed with an ayat (miracle) in a form that could amaze his own people. However the ayat bestowed upon me is revelation and Allah sent down revelation to me. Hence I am hoping I will be the prophet with the most followers compared to other prophets on the Day of Judgement.” (Buhari, Fezailu'l-Kur'an, 4981; I'tisam, 7274; Muslim, Iman, 152)
The Types of Miracles

There are two main types of miracles according to the ulema (scholars) of kelam (Islamic theology).
  1. Concrete and universal miracles (about the universe, observable)
  2. Intellectual (spiritual) miracles
Concrete and universal miracles are also grouped under two categories:
  1. This category entails the wonderful states, superb talents and qualities that Allah bestowed on the prophets He chose.
  2. Miracles that are bestowed upon each prophet apart from their characteristics and personalities. These miracles are extraordinary acts that could be observed with the five senses of people of a prophet’s age. These are wonderfully unique events that each prophet performed with the help of Allah in order to prove their true callings. These miracles amaze people and make them admire the work of Allah on one hand and make them feel impoverished on the other hand.
Concrete and Universal miracle

All prophets performed concrete miracles in order to prove that they are messengers sent by Allah. These extraordinary acts were in keeping with the age in which a prophet lived and his people considered them unique and impossible to be imitated by others. Thus the miracles amazed people. Most of the concrete and universal miracles, both in terms of quality and content, are explained in the Quran. Some of these miracles that are performed by Abraham, Moses and Jesus are explained in the Quran:
  • When Abraham was thrown into the fire by the pagans, he did not burn.
  • Moses’ cane turned into a dragon that swallowed the snakes cast by the magicians, and then it turned back into a cane. When he touched the Red Sea with the same cane, the sea was split and Moses and the Jewish people could walk to the other side of the sea safely. Whereas the pharaoh and his men were drowned when they tried to follow them.
  • Jesus revived the dead and healed the sick.
Prophet Muhammad also has many concrete miracles.
Almost hundred observable miracles are narrated in the sources. Isra, Miraj and the splitting of the moon are the most famous ones that are referred to in the Quran or narrated via hadith (sayings of the Prophet).
Intellectual Miracles

An intellectual miracle is a wonder that speaks to the mind and conscience and is valid for all times. The best example for this type of a miracle is the Quran which is revealed only to Prophet Muhammad and is accepted as his greatest miracle. The Quran is the most efficient miracle that represents his prophethood extending to all ages and everywhere. The function of the concrete miracles that were bestowed on preceding prophets ended with the Quran. The previous miracles that are mentioned in the Quran, in hadith and in the books of siyer (life story of the Prophet) came to be perceived as amazing cases and memories and lost their significance.

There is a great wisdom behind the giving of a miracle as great as the Quran to Prophet Muhammad instead of other prophets; while their prophethood would serve for a limited time in a specific community until the arrival of the next prophet, the prophethood of Muhammad would last until the Day of Judgement. This is why he is given the Quran, a unique and intellectual miracle valid for all times and for all people. Hence the greatest miracle of the last prophet is the Quran.
 

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Okumak,Yaþamaktýr
The HISTORICAL BASIS OF TOLERANCE IN ISLAM

Ali Akyuz, PhD

THE HISTORICAL BASIS OF TOLERANCE IN ISLAM


"That which We have revealed to thee of the Book is the Truth, -- confirming what was (revealed) before it: For God is assuredly -- with respect to his servants - well acquainted and fully observant." (Al-Fatir, 31)
"Nothing is said to thee that was not said to the apostles before thee." (Al-Fussilat, 43)

The idolaters were the first to be addressed by Islam and Prophet Muhammad (pbuh). The People of the Book, that is, the Jews and Christians, encountered Islam later on. It is quite difficult to say within the framework of universal moral norms that were part of the cultural structure of that time if there was much that the teachings of Islam had in common with the idolaters.

Whereas, as Christianity and Judaism are religions based on divine revelation, they have many common values with Islam, regardless of how many changes or modifications they have undergone. Many times the Quran has addressed them, pointing out their common denominators and minimum-shared values, inviting the People of the Book to think one more time.

Taking place in the early years of the call to Islam, the dialogue between Jafer-i Tayyar and the Abyssinian king, Najashee, who was highly respected by the Muslims and received praise and commendation from the Prophet, is a very important indication and proof of the common shared values. After being personally informed about Islam by the Muslims, Najashee pointed to a line he had drawn with his cane and said, "The difference between us is no more than this." He showed great interest and consideration to these people who were seeking political asylum.

While there was such common ground with the People of the Book, there was not even a set of shared values regarding the universal right to life with the idolaters. It is known that there was even serious resistance regarding the banning of killing and burying female children alive.

Common Historical Base / Cultural Unity

As between Islam and polytheism there was no common point on any axis that had value Islam avoided making contact with the latter. For, as has already been expressed, the old polytheistic viewpoint had been developed on a foundation of opposition that was conditioned to maintain the status quo of the period.

The dominant culture and class in the Age of Ignorance, polytheism and the idolaters, were at the same time in the midst of a lynch or exile-hysteria and a paranoia that did not see others as having the right to live. Opposition to an understanding that did not allow for "the other" or its imposition is often counted by struggle until it becomes clear that you are the "other". Islam's experience with its first interlocutor occurred in this way.

From the beginning, Islam had a dialogue with Christians and Jews, and used the neutral name "People of the Book" for them, as they had a distinct system of values and a past tradition. However, because the reactions of the idolaters and hypocrites were determined by their behavior, with time, as these matters were debated, their values became clearer, and as the differences emerged they too began to be called by neutral names; yet there was no common culture or shared values.

Freedom of belief is one of the fundamental aspects of Islamic teaching. Along with reserving all rights that are connected to this belief, it is a person's right to express their belief and thought.

While conveying the truth to his interlocutors, the Prophet explained Islam's clear approach according to the alternatives. Throughout history it is important that the consecutive arrival of prophets who were all followers of the same teaching, that is, they defended universal moral values, is something that is shared by all of humanity.

This is an important shared value and an important cultural common denominator for all who find themselves with such a historical background or whoever defines themselves in this way. The Quran frequently refers to this subject and calls to people to think again. In particular, the Abrahamic tradition is shown as an era of purification, cleansing and is a time that serves as a reference. The prayers made for Prophet Muhammad (pbuh), Abraham, and their family, relatives and followers during the daily Muslim prayer both reinforces common cultural denominators and develops a feeling of loyalty. The prayer and refrain that are repeated during the five daily prayers is a serious form of worship that renews agreement and instills respect, love and loyalty for the past.

Islam's most distinguishing aspect is its attitude towards other sacred books and prophets and the very clear expression of respect and love for them. In this respect, there is nothing that members of other religions can teach Muslims and there are no extra values that they can want them to believe in. For after believing in the Quran and the last prophet, Muhammad, as a natural requirement of being Muslim, they believe in and respect the Old Testament and the Gospels, the Psalms of David, Moses, Jesus and other books and prophets. Without these, Islam and being Muslim does not mean anything. Well then, who can convey to whom what and which values do not exist?

Anyone who says that they are a Muslim cannot reject any of the books or prophets mentioned in the Quran or hadith (sayings of the Prophet), nor can they be disrespectful to them.


This knowledge and these commands regarding common values and cultural unity were given to Prophet Muhammad, the model of humanity, in the Quran in the following way:
  • Protect the values that are common to you and the People of the Book. These values are not worshipping anything but God, not giving partners to Him, and not abandoning Allah or ascribing divinity to someone else. If they do not agree with these values, let them know that you are Muslim and will protect these values.
  • They talk back and forth about Abraham; some saying that he was Christian and others saying that he was Jewish; they try and have him belong to themselves and they constantly debate this among themselves. They talk on every subject, whether they are knowledgeable about it or not; whereas, the Old Testament and the Gospels were revealed after Abraham. He was neither a Jew nor a Christian nor an idolater. He was a true and complete Muslim.
  • In addition, those closest to him and those who have gained his friendship are Prophet Muhammad and those who follow him.
  • Regardless of what the People of the Book do, they want to deter you from your path and make you stray. However, they are not aware that it is they who are on the wrong path.
  • O, People of the Book! Although you see and know the truth, why do you deny Allah's verses?
  • O, People of the Book! Why are you mixing the truth and falsehood and knowingly hiding the truth?
  • Return to the true path, conform to the religion of Abraham, who was never an idolater.
  • O, Prophet! Tell them: Allah conveyed to me a straight path, that is, the religion of Abraham; he believed in Allah and was never an idolater.
  • Jews and Christians say, "Become Jewish/Christian and you will attain the true path." Tell them you are a member of the religion of Abraham, who was a haneef who never touched idolatry, and that you are following in his footsteps. You are truly on the straight path. Do not pay attention to the Jews and Christians who debate with you on this subject.
  • Explain in clear language your viewpoint and thoughts regarding the common value and common denominators of humanity and the prophetical heritage, and say: We declare our faith in Allah and what was revealed to us, which was revealed to Abraham, Ishmael, Isaac, Jacob and the sons of Jacob, and what was given by their Lord to Moses, Jesus and the other prophets. We do not distinguish among them. We surrender only to Him.
  • Leave aside the claims and consolations of the Jews and Christians that Abraham, Ishmael, Isaac, Jacob and their progeny are all Jews or Christians. Does Allah know better or do they?
  • Which of the prophets that came before did We command to take gods other than Allah? What a question; could such a thing be?
  • O, Prophet! Tell the Jews: If your speech is true and you are truthful people, bring a more truthful book than that which came to me or to Moses from Allah's presence, and I will conform to that.
  • Let those who say that Muhammad made up the Quran call upon all those who think like them if they trust themselves and let them come up with something similar!
  • Let those who slander the Prophet and pursue tricks know that the Prophet was only commanded to serve Allah, not to take partners to Him, and to call humans only to his path.
  • Changing the qibla which you earlier turned to from Jerusalem and directing you towards the Kaaba was made as a measure of the sincerity of the People of the Book and to distinguish between those who conform and do not conform to you.
  • Except for the things that Jacob forbade, all kinds of food was permissible to you before the Old Testament was revealed. If you are truly honest, say that it is true.
  • O, ignorant ones! Are you recommending to me, a prophet, servanthood to something other than Allah? The common command made to all prophets in the past was: Serve only Allah and be thankful to Him alone. If you assign partners to Him, all your work will be in vain and you will regret this. You will be miserable.
Regarding the minimum common points and cultural unity indicated by the framework of the Islamic message, the verses which introduce general responsibility regarding behavior and expression to all, in particular to Prophet Muhammad, show more clearly the view of the Quran on this subject.

Forbearance / Tolerance / Reconciliation and Social Contract

"Ah! Ye are those who love them, but they love you not, - though ye believe in the whole of the Book" (Ali Imran, 119).

While expanding its borders via developments in the means of communication, the world, paradoxically, is at the same time narrowing its areas of specialty. Differences that emerge due to an increase in relations with the environment are making themselves felt. Attitudes that are developed in view of these differences are reflected as cause and effect.

In order to reduce to a minimum the negative effects and tension that emerge with differences and in order for those who are different to attain a better and higher state, it should be thought that these differences are a vehicle opening new horizons in the minds of humanity and thus differences will be approached with a love that surrounds the universe. Only then we will be able to see such differences, not as markers of division or fragmentation that should be eliminated, but rather as the life perceptions and life styles of people with different characteristics and capabilities.

It is a law of human nature that each of us is unique and different from others. When uniformity is looked at from this point of view it seems strange. For the essence of every creature is singular and unique. They are the unique, unequalled creatures and works of the Highest Creator. They are each a divine breath.

Human beings have a physical aspect that dislikes and reacts violently against those things with which it is not familiar; this must be trained and controlled. That is why the prophets were sent to civilize man's physical/primitive aspects. Islam and the many words and actions of the prophets are examples for humanity in this regard; they have left behind them a beautiful inheritance. Who knows, perhaps the idea that "the differences in the ummah (community) and the scope and depth of the perceptions of these differences is a mercy which is a means for expansion and is suitable for expansion" 3 This is an expression in words by scholars that allows for an intellectual flexibility in the interpretation of Islam. Differences are not a potential source of conflict, but rather a potential source of power. Agreement and opposition/polarization are cultural nuances by which culture is nurtured. Ideas are born and begin to develop in the world of thought and inquiry and they are nurtured by differences. At least, laziness, stagnation, doubt, fear and oppression are born from the monotony of the status quo, sameness and uniformity.

There should be no acceptance of oppression for any reason whatsoever in regard to color, belief, or any other personal choices that should be made with free will, nor, in fact, for any other reason. The basic rights that are inherent in being human do not allow for such intervention and these are inalienable rights.

In the Era of Happiness there was a social agreement in which everyone defined themselves as they wished and there was a social structure in which all felt safe; this was based on justice. The intellectual texture of this social formation had been determined by the Quran and Prophet Muhammad was held responsible for this like everyone else. A socio-political and socio-cultural fabric was created that did not permit anyone to be changed by force - this was something to which everyone had to conform and to which there was no immunity...

There are many examples of the great tolerance of the Prophet who was sent as a mercy to mankind. However, there are statements from the Quran describes and defines this best: "Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this message" (Al-Kahf, 6). "It may be thou frettest thy soul with grief, that they do not become Believers"(Al-Shuaraa, 3). The Prophet taught us many virtues in regard to social relations through interaction with the Jews, Christians and the members of other religions.

If historical examples of members of different religions who live together in harmony and accord in an environment in which there is no imposition of any policy or of assimilation are to be sought, they will be found only in those regions where there has been Islamic and Muslim dominance. In this respect, Islam's definition of the "other" offers a world in which differences are given the opportunity to flourish without any threat or danger to different thoughts or beliefs and in which there are no attempts to encourage assimilation.


In the Quran, which is in itself a system of human virtues and qualities, the following information and commands, which are related to tolerance, agreement and social contract, were given to Prophet Muhammad:
  • Let Muslims forgive those who do not believe in the Doomsday and resurrection, for Allah will punish everyone according to what they have done. The benefit of good deeds is to the doer; the harm of evil deeds is again to the doer.
  • Ask Jews and Christians if they have surrendered to Allah. If they have surrendered, that means they have found the true path. If they reject it, your only duty is to make the call. Allah sees and knows everything.
  • Call them to stand up for the shared values and common denominator between you; Do not worship anyone but Allah, and do not take partners to Him; let no one deify another. If they do not accept this, then do not persist or argue. Say you are Muslims and that you will stand up for these values, even if you are on your own.
  • Do not take seriously the arguments of the People of the Book that Abraham was a Jew or a Christian. Why do they debate this topic with you? The Old and New Testaments were revealed after the lifetime of Abraham. Then, how could Abraham be Jewish or Christian? This is the way they are! They debate subjects about which they have knowledge, but they do the same on subjects about which they do not have knowledge. Allah knows best. Abraham was neither Jewish nor Christian nor an idolater. He was a true Muslim.
  • Be careful, some of the People of the Book want to deter you from your path and cause you to stray. However, they only confuse themselves, but they are not aware of it.
  • O, People of the Book! Why do you deny God's verses, although you know better? Why do you mix truth and falsehood and knowingly hide the truth?
  • O, Prophet! If the People of the Book side with peace, refrain from war. Side with peace!
  • We cursed the Jews for breaking their word to God and We hardened their hearts. They corrupted and changed their books. Except for a few, you will always see betrayal from them. However, still forgive them! Do not be affected by their betrayal! Allah loves those who do good.
  • Do not allow the Jews who act in darkness with the hypocrites disturb you! It is obvious that they listen to lies and constantly eat what is forbidden. They spread false news. However, judge fairly among them. For Allah loves those who act with justice.
  • May Allah, Who is very merciful, give time to those in error! May they find the true path. However, when the time comes and they are tormented, those who are in trouble will be obvious and everyone will learn of their station and position.
Taking Sides and the Socio-Cultural Environment

"How (can there be such a league), seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you, but their hearts are averse from you; and most of them are rebellious and wicked" (Al-Tauba, 8).
"In a believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds" (Al-Tauba, 10).
"There is for an excellent example to follow in Abraham and those with him, when they said to their people, ‘We are clear of you and whatever ye worship besides God: we have rejected you, and there has arisen, between us and you, enmity and hatred forever, - unless you believe in God and in Him alone" : but not when Abraham said to his father: ‘I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from God.' (They prayed): ‘Our Lord! In Thee do we trust, and to Thee we do turn in repentance: to Thee is our final goal" (Al-Mumtahana, 4).


It is only possible to correctly perceive and interpret an environment in which one is found - generally and specifically - if one correctly defines the socio-cultural, socio-economic, socio-political and psycho-social aspects of those who live in that environment. In this case, people who share the same environment can establish and develop a dialogue with one another, and the distance between them can be comprehended while relations continue on a conscious basis in a civilized atmosphere.

Environments in which "the other" feels safe enable opposing parties to determine their positions in an open, clear and honest way. Individuals who are straightforward, urbane, self-confident and who have character thrive in such a fertile society. What people who are raised in such societies say is meaningful. Individuals who are unable to easily define or express themselves cannot develop their behavior in a realistic way, and the same is true for the behavior of others towards them. For it cannot be known to what degree such behavior demonstrated in the external world is a product of their own free will and their own choice or to what degree it has been imposed by the conditions of the environment.

Speaking in general terms, the fundamental part of Prophet Muhammad's message introduced a value system that rested on bringing forth an individual's essential personality by allowing the freedom to proclaim ideas, thoughts and belief via their free will. The content of the Prophet's first words and his final words and his first attitude and his final attitude is the same. In other words, Prophet Muhammad was sincere. While his first form of behavior was the command to read, resurrection and action were the background and the final form of behavior was death, transformation and giving account. While declaring the first verbal command, which is clearly stating one's own identity and not bowing to the pressure of others, the last command advises trust in Allah, the Almighty Lord, and to avoid courting the favor of anyone other than He.

It cannot be expected that a leader of such concepts, beliefs and thoughts would desire that others bow down before him. Only tolerance and forbearance can be expected from such a leader, from one who emphasizes the individual's identity and personal dignity to this extent.

On this platform, war and peace are considered legitimate and lawful and even sacred. Opening the doors of broad mercy to all, the Prophet who brought peace and happiness was also a prophet of war. Not everyone accepts the advice that is given. Good words are not enough to make those who commit evil into good humans.
We should consider neither the noisy bravado of unnecessary war nor the hypocrisy of advising peace while destroying the world. The Prophet clearly indicated his attitude towards war: "Do not desire war or wish to encounter the enemy. But when conditions demand it and you must meet and fight like a man. Do not turn your back and run away."

It should not be forgotten that while the Prophet tried to embrace all of humanity, he was a partisan. He was a man with certain beliefs and thoughts and he was a partisan of justice. He always took the side of justice or the injured party. When the Creator gave him the duty to be on the side of right and justice, Allah said, "Every people has a prophet. When their prophet comes, they are ruled with justice and he never oppresses them" (Al-Yunus, 47). The Prophet made his position clear when he said: "A society in which the weak cannot attain their rights without bowing down or being pushed around will not/should not find peace".


A system of human merit and virtue, the Quran provided the following knowledge and commands regarding the taking of sides and the socio-cultural environment to Prophet Muhammad:
  • This book, which you were not expecting to receive, is a mercy from your Lord. Take care not to stand by and support the non-believers!
  • If you fear betrayal and opposition to a peace agreement you have signed with a group, tell them you have cancelled the agreement. Allah does not like traitors.
  • If your enemies want peace, you too advocate peace!
  • With a few exceptions, you will always see betrayal from the Jews. But do not swerve from justice!
  • We sent you the Book so you would rule among people with justice. Do not side with traitors! Also, do not defend them!
  • When you see non-believers and hypocrites, their appearance will be likeable. You will think they are real men; when they speak, you will listen. They are like boards without souls. Their hearts are full of fear, and they think every sound is against them. They are truly enemies. Protect yourself from them. May Allah take their lives. How can they be so merciless and cowardly?
  • Struggle against the unbelievers and hypocrites who find every kind of intrigue against you to be acceptable; fight them as hard as they fight you! Their place is in Hell.
  • O, Prophet! When war is inevitable, encourage the believers to fight. Do not allow them to run away or to hang back. Know that twenty determined and patient men are equal to two hundred of them while one hundred is equal to one thousand of them; the righteous will be victorious.
  • Fight in Allah's way so that the strength and enthusiasm of the unbelievers will be defeated. Never bow down before them. Ignore their persecution.
  • Toss aside those who make a game or toy of religion and beliefs.
  • Unless you conform to their religions, you cannot please Jews or Christians. The true path is the one Allah has revealed to you. If after all this you conform to their desires, no friend or assistance will remain.
  • With Allah's permission, Gabriel has brought you this book as a guide to salvation. Let whoever is an enemy of Allah, the angels, the prophets, Gabriel or Michael know that Allah is the enemy of unbelievers.
  • Say to the Jews and Christians, "Since Allah is your Lord and ours, why are you arguing with us? We are responsible for what we do, and you are responsible for what you do."
  • O, believers! Do not make close friends with the "others". For they will not hesitate to commit evil against you, and they always want to get you into trouble. In fact, their antagonism and enmity are obvious from their words. The enmity they hide in their hearts is even greater.
  • You are such a people that even though they do not like you, you like them. You believe in all the books. They, however, bite their fingernails because of their animosity towards you. Let them be devastated by their hatred!
  • O, believers! Let whoever turns back from their religion know that Allah will bring a society of believers whom He loves and who love Him, who are humble and compassionate before believers, who make jihad in Allah's way, and who ignore any reproach. Your friends are only Allah, His Prophet, and the believers. Let whoever makes Allah, the Prophet and the believers their friends know that they will prevail.
  • O, believers! Do not make friends with those from the People of the Book who ridicule your religion nor be friends with the unbelievers! They also make fun of your being called to prayer. This stems from their lack of thoughtfulness.
  • Ask the People of the Book: Do you not like us because we only believe in Allah, this revelation and the revelations before now?
  • A warning and ultimatum from Allah and the Prophet to the idolaters who made an agreement with him before! O, idolaters! Know well that Allah will make the unbelievers miserable and abject. "Allah and His Prophet have no ties with the idolaters."
  • O, Muhammad! Give tidings to the unbelievers of a torture full of sorrow! Only those idolaters with whom you make an agreement and who keep the agreement, not supporting anyone at your expense, are exempt from this judgment. Fulfill the term of their agreements. Allah loves those who avoid injustice. When the sacred months are over, kill the idolaters where you find them. Catch them, imprison them and wait for them from every observation point. If they repent, pray in the correct manner and pay charitable alms, then set them free.
  • If someone from the idolaters asks for your mercy, do not give it until they hear and listen to Allah's word; then, if they still do not become Muslim, take them to a place where they will be safe. This tolerance is due to their being from a tribe that does not know.
  • What makes an oath valid for Allah and the Prophet? As long as they behave truthfully towards you, then you shall act truthfully, too. For Allah loves those who are true to their oaths. If they are victorious, they will observe neither their oath nor their agreements with you. Their exterior is different and their interior is different.
  • They recognize neither oaths nor agreements with believers, because they are aggressors. If they repent, pray and give charitable alms, they are your brothers. If they go back on their word after an agreement and attack your religion, fight their leaders. For they are men without oaths. If you fight against them, maybe they will end their disbelief.
  • O, believers! Will you not fight against a tribe that has broken their word, tried to remove the Prophet from his homeland, and started a war against you first? Or are you afraid of them? If you are true believers, know that Allah is more worthy of being feared.
 

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Okumak,Yaþamaktýr
THE HOLY QURAN

The verses and high rhetoric

The Holy Quran is neither a poem nor a work of prose with rhymes. It is in its own right an unprecedented and divine text. For this reason, the Arabs were awestruck by the Quran since such a written work was unprecedented; they were left with no other choice but to claim that the Quran was full of magic.

To date, poets and men of letters have been amazed by the verses and the meanings in the Quran and are left without recourse, unable to utter a single word equivalent to one single verse of the Quran. It is concise and to the point, and its rhetoric does not resemble that of any person. If a single word were to be removed or added, the perfection of the eloquence of the Quran would be destroyed.

There are two elements to the conciseness of the Holy Quran, both of which rely on revelation: its verse and its meaning.

The most apparent evidence of the miraculous status of the Quran is its lofty rhetoric. Allah defies all the masters of rhetoric in His divine book in such a way that this challenge encompasses all times and places and no one is able to utter a word that is equivalent to that of the Holy Quran. Those who have attempted to do so have always failed. As this has not been done until now, it must be impossible to do so at any time. (The verses which prove the statements of this issue are Al-Baqarah 23-24, Al-Isra 88, Al-Hud 13-14, Al-Yunus, 38)

It should be noted that the rhetorical challenge of the Quran was directed towards those who had the utmost eloquence in the Arabic language.
Prophet Muhammad was illiterate

Prophet Muhammad (pbuh) could neither read, nor write. The fact that the words of preceding prophets and events in societies and people far from his milieu were depicted in the Quran is nothing short of a miracle.

The Quraishis knew that Muhammad was illiterate. How could he possibly have learned the historical accounts and incidents related to previous societies and prophets? This had to be divine revelation itself.

"And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted." (Al-Ankabut, 48)

Prophet Muhammad not only spoke of incidents related to previous prophets and societies, but he also informed people of incidents that were to happen in the future.

The most important of these incidents occurred when Muhammad informed the people that the fire-worshipping Persians, who had defeated the Byzantines, would be defeated in a short period of time and that the Byzantine State would become triumphant. At that time such a thing was considered a remote possibility; however, incidents turned out as Allah had foretold in the Quran and in less than ten years the Byzantines were triumphant over the Persians:

"Alif Lam Mim. The Roman Empire has been defeated- In a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious- Within a few years. With Allah is the Decision, in the past and in the Future: on that Day shall the Believers rejoice- With the help of Allah. He helps whom He will, and He is exalted in might, most merciful. " (Ar-Rum, 1-5)
Allah announced that His Prophet would conquer Mecca

According to an account, before heading to Hudaybiyah, the Prophet (pbuh) had a dream in which he and his Companions shaved their heads and entered Mecca in victory; later he told his Companions about this dream. They were very pleased when they heard this. Finally they set out on the campaign to Hudaybiyah, but after an initial defeat, they returned in disappointment. Some hypocrites also started to spread negative rumor about the incident. In response to this, Allah informed people on the conquest to come by reference to the conquest of Khaybar a year ago.

"Truly did Allah fulfill the vision for His Messenger. Ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory."(Al-Fath, 27 )
Many religious beliefs, practices and moral issues that were unknown to the Arabs are described in the Quran.

The Arabs were unaware of the tenets of monotheism, the need to believe in angels, prophesies, the Day of Judgment, Heaven and Hell in return for worldly deeds and provisions related to laws, halal and haram, the codes of conduct for ensuring human happiness, the spirit of brotherhood and helping one another, justice and fear of Allah, or their duties towards their families and society. The Prophet would read the revelations related to these rules, essential to the lives of humans, and would convey them to society. He was illiterate. He knew neither jurisprudence, sociology, psychology nor had he acquired education on subjects related to philosophy, ethics and prophesies. That he counseled on such matters proved that his prophethood was revealed unto him alone from the divine treasure.
Many verses of the Quran encompass intellectual truths.

Even this century scientists have been amazed by the fact that the Quran contains depictions of the universe, sky, earth, stars, planets, the formation of night and day, the physical, mental and spiritual phases of the creation of human beings, explanations and descriptions related to plants, animals and insects, as well as comprehensive and clear explanations of everything that exists within the universe, such as clouds, rain, storms, mountains, trees, rivers and seas. When the Quran was revealed, people did not possess such knowledge and for a long time they were unable to perceive the truth of these descriptions. However, as science developed throughout this and the last century, people have managed to understand the truths stated in the Quran.

Although fourteen centuries have passed since the revelation of the Quran, no discrepancy, error or corruption has been observed in its doctrines, meanings or issues.

The Quran constitutes a unity, not only in terms of diction, but also in terms of meaning and judgments. The words of human beings are not always the same in terms of elegance or accuracy. These words change in accordance with the mood of the writer or the speaker, or according to the conditions in which they occur. However, the diction and style of the Quran has an unprecedented beauty and accuracy from beginning to end. Although the meanings, judgments and messages of these words mention almost everything in the universe, from genesis to eternity, they show an absolute consistency, correctness and harmony. If one just finds these points and contemplates on them this is enough to understand that the Quran is not a manmade book, but that it was sent by Allah.
"Do they not consider the Quran (with care)? Had it been from other Than Allah, they would surely have found therein much discrepancy." (An-Nisaa, 82).
There are many aspects of conciseness in the Quran and they can be summarized in general under these two headings:

  1. The Quran is addressed to all people: the fact that 1, 400 years ago the Quran mentioned events that had not been heard of before, that these events occurred just as depicted in the Quran, that it mentions ancient tribes, and that it presents a general but unique legal system which can be applied to all people in all places at all times is a miracle; remember that Prophet Muhammad was illiterate and could not read or write. It is known that Prophet Muhammad did not take any lessons from scholars or tutors and he did not study law or politics. In view of this, it would be impossible for such an illiterate person to have formed this unique legal system by himself; it is a system that has divine wisdom inherent in it and is presented in the most wonderful Arabian rhetoric and coherence. Thus, the conciseness and miraculousness of the Holy Quran is without a doubt.
  2. The conciseness of the Quran is addressed to the Arabs: The divine language of the Quran is unique. The Quran has a rhetoric and coherence which is attention-grabbing, mesmerizing and superior.
Although the Quran, which has a unique style and a wide and deep treasure of meaning, has been read repeatedly for centuries, the Arab masters of rhetoric and coherence have not been able to write a similar text to date.
The miracle of splitting the moon into two parts

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This great miracle of Prophet Muhammad (pbuh) is mentioned in the Quran: "The Hour (of Judgment) is nigh, and the moon is cleft asunder." (Al-Qamar, 1). In addition to this, Abdullah ibn Mas'ud reported that Prophet Muhammad split the moon.

According to some hadiths (sayings of Prophet), a group of polytheists asked Prophet Muhammad to split the moon into two to prove his prophethood. He turned to Allah and requested that this miracle occur. The moon was immediately split into two by the power and with the permission of Allah. One part was seen on Mount Hira, and the other part was seen right in front of the Prophet.
The Miraj

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The Mirajis another of the great miracles of Prophet Muhammad (pbuh). In Surat Al-Isra and Al-Najm, the Prophet's miraculous night journey to Al-Masjid Al-Aqsa and his ascension to Sidrat Al-Muntaha (the last boundary where the knowledge of creations ends and beyond which no one can pass) are mentioned.

In the first verse of Surat Al-Isra, the Prophet's miraculous journey is mentioned in the following words:

"Glory to ((Allah)) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)." (Al-Isra, 1).

The Messenger of Allah was brought to Al-Masjid Al-Aqsa (in Jerusalem) from Mecca in a matter of seconds. Ibn Kathir states that at least twenty-five people from the Companions told accounts of the incidence of the Miraj, and this number could be as great as forty-five. According to information in 26 hadiths, while Prophet Muhammad was sleeping in the house of his cousin Ummuhani bint Abu Taleb, Gabriel came and took him to the Al-Masjid Al-Aqsa on an animal called Buraq. There are many details in hadiths about what the Prophet saw during the Miraj.

Some of the information in the Quran is about the ascension of Prophet Muhammad to the Sidrat al-Muntaha:

"For indeed he saw him at a second descent, Near the Lote-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved, nor did it go wrong! For truly did he see, of the Signs of his Lord, the Greatest! (An-Najm, 13-18).
The protection of the last Prophet

Like all the other prophets, the truths conveyed to people by Prophet Muhammad (pbuh) led him to become subject to various torments and slander and he had to face much cynicism. Many different slanders were directed towards him and he lived under oppression and the threats of death from non-believers for many years.

Despite all these difficulties, the fact that Prophet Muhammad continued his struggle without coming to any physical harm is one of his most important miracles. This was promised in the following verse; "And Allah will defend thee from men (who mean mischief." (Al-Maida, 67)

Allah always protected the Prophet and he continued to convey his mission until the very end. This amazing truth exists both in the Quran and in the hadiths related to the words of the Prophet. (His protection from the polytheists inside the cave, the non-believers' failure to kill Him, the illusion that the Islamic armies consisted of much greater numbers during battles...)
The acceptance of the Prophet's prayers

Prophet Muhammad (pbuh) revealed many miracles to his companions. One of these miracles is the fact that his prayers were accepted by Allah. There are many accounts in the hadiths related to this issue. Among these are the prayers he said in order to change the qiblah (the direction of prayer), the acceptance of his prayer for rain, and the fact that his prayers were realized when he prayed for a companion.

SOME OF THE MIRACLES MENTIONED IN THE SOURCES

Water flowing from the Prophet's fingers

We are told by the companions that water flowed and gushed through Prophet Muhammad (pbuh)'s fingers. Abdullah ibn Masud said the following: "While we regard these amazing aspects of his as a bounty, you consider him to be frightening. Once we were beside the Prophet and we had only a little water left. He said, ‘Find me some water.' They found a bucket in which there was hardly any water. He put his hands into the water and commanded as follows:

Come to the sacred water, fertility comes from Allah.' I saw the water gushing through the fingers of the Prophet." (Fathul-Bari, 3579)
Jabir's meal

Jabir ibn Abdullah said: "When the trench (during the Battle of the Trenches) was dug, I saw that the Prophet was extremely hungry. So I returned to my wife and asked, "Have you got anything to eat?" We had a domestic animal which I then slaughtered, and my wife ground the barley and finished around the time I finished my task.

Then I cut the meat into pieces and put it in an earthenware cooking pot, and returned to the Prophet. I went to him and said to him, "O Allah's Prophet! I have slaughtered an animal of ours, and we had some barley bread. So please come, you and another person along with you." The Prophet announced, "Let us go." The Prophet said to me, "Don't remove your earthenware meat pot from the fireplace or bake your dough until I come." So I went home and the Prophet came too, leading other people. He said: "Keep on taking out scoops from your earthenware pot, and do not remove it from the fireplace." They were one thousand people who ate with us, and by Allah they all ate, and when they left, our earthenware pot was still bubbling full of meat as if it had not decreased any, and our bread was still being baked as if nothing had been taken from it. (Bukhâri, 4/90, 5/138; Muslim: 13/216)
Umm Sulaym's Jar

An account by Anas's mother states: "We had a sheep. I would collect the buttermilk from it and put it into an earthenware jar. Eventually the jar was filled. I gave the jar to Zaynab, my servant, and told her to take it to the Prophet for him to eat."

The girl took the jar to the Prophet and the jar was returned after being emptied into another container. The girl brought the jar back to house. She hung the jar on the wall because Umm Sulaym was not at home. When Umm Sulaym returned home, she realized that the jar was hanging and it was full of buttermilk and it was dripping on the floor. She said to servant girl: "I told you to take this jar to the Prophet!" The girl answered: "I took the jar to the Prophet. If you don't believe me, than let's go to his home together."

Umm Sulaym went to the Prophet's home with the servant girl and said to him: "O Prophet; I sent you a jar full of butter with this girl." The Prophet answered: "Yes, the girl brought the jar."

Umm Sulaym said, puzzled: "I swear by Allah Who sent you as a prophet with His Religion and Mercy that the jar was filled with butter when it was returned. It was even overflowing." In response to this Prophet Muhammad said: "Are you surprised? Allah feeds you as He feeds His prophet." (Bukhâri, 4/251 - 5/62; Muslim, 17/145; Ahmad b. Hanbal's Musned: 5/204)

Throughout history, people have requested miracles from the messengers that had been sent to them to help them to believe. Allah supported some prophets with miracles and enabled them to perform these miracles.

The miracles of the last Prophet were also the results of Allah's assistance and grace. Miracles are proofs that strengthen the faith of the believers and which invite the nonbelievers to faith.

Bibliography

Bukhari, Maghazi
Abu Abdullah Muhammad ibn Ishmael ibn Ibrahim al-Bukhari al-Cu'fi, Lebanon
Sahih al-Bukhari, Istanbul, 1413 / 1992
Abu Davud, Sunna
Abu Davud Suleiman ibn al-Ash'ath, Sunenu Abu Davud, Istanbul, 1413 / 1992
Abu Nuaym, Hilye
Abu Nuaym Ahmad ibn Abdullah al-Ishbahani, Hilyat al-Awliya ve Tabaqatu'l-asfiya, Beirut 1405 / 1985,
Ibn Kahtir, Sira
Abu'l-Fida Ishmael b. Kathir, as-Siratu an-Nabaviyya, Beirut, 1411 / 1987
Ibn Mâca, Sunan
Abu Abdullah Muhammad ibn Yazid , Sunenu Ibn Maca, Istanbul, 1413 / 1992
Ibn Hajar, Isaba
Ahmad ibn Ali ibn Hajar al-Askalani, al-Isaba fi Tamyizi's-sahaba, Beirut, 1415/1995
Ibnu al-Athir, al-Kamil
Macduddin ibn Muhammad ibn Abdulkarim ibn Abdulvahid ash-Shaybani Izzuddin Ibn al-Athir al-Jazari, al-Kamil fi't-tarikh, Beirut, 1400 /1980
Ibnu al-Athir, Usdu al-ghaba
Izzuddin Ibnu al-Athir Ali ibn Muhammad al-Jazari, Usdu al-Ghaba fi Ma'rifati's-Sahaba, Beirut, 1409 / 1989
Muslim, Sahih
Sahihu Muslim, Istanbul, 1413 / 1992
Tirmizi, Sunan
Abu Isa Muhammad ibn Isa ibn Thavra, Sunenu at-Tirmizi, Istanbul, 1413 / 1992

 

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Okumak,Yaþamaktýr
Ibrahim Saricam, PhD THE CALL OF PROPHET MUHAMMAD WITHIN THE FRAMEWORK OF HIS EXEMPLARY PERSONALITY


The Quran qualifies Prophet Muhammad (pbuh) as the ‘preacher calling to Allah’ and expresses the duties laid upon him through commands such as ‘to give advice’, ‘to invite’, ‘to declare’ and ‘to warn’. He was given the responsibility to ‘warn’ and to ‘bring good news’ and thereby, he was identified as the one who warns (nezir), warner (munzir) and bringer of good news (mubessir). As the bringer of good news to the entire world, his prophethood embraced a universal dimension.

The Prophet’s call to Islam which started from his immediate family and relatives and then extended onto and went beyond the whole of Arabian Peninsula continued for all of his life with enormous achievement. The methods he implemented in his invitation to Islam were consistent, reasonable, systematic, and realistic and they yielded success. Following this path, the Prophet established around him a group of believers and then created the community who would spread his call onto other lands. He sent letters of invitation to the heads of neighboring states as the Messenger of Allah, and thus he began to spread his call at a universal level, which accelerated in an unprecedented fashion over the following centuries.

Factors Bringing the Success of the Call of the Prophet

The most prominent factors that brought the success of the call of Prophet Muhammad were his own genuine commitment to the religion to which he invited people and his implementation of Islamic principles to his own life. As a matter of fact, he never exempted himself from responsibilities that Islam preached. He was the first one to apply what was made obligatory by Islam and the first to observe what was forbidden. The people closest to him had a similar practice.

Another important factor that led to his success was his persistence in continuing his struggle with patience, rigour, belief and determination without ever falling into hopelessness or pessimism. He carried on with his interpersonal relationships in his call to Islam and benefited from this to a great extent. He not only retained his communication with those who chose Islam, but he also insisted on continuing his existent relationships with his relatives and others who were not Muslims. He paid special attention to tribal chiefs because of the influence they had on their communities. He held meetings and he addressed groups of people in places like shops, bazaars, fairs and houses to introduce them to his call to Islam. He never underestimated anyone when it came to inviting people to Islam.

The Method Followed by the Prophet in His Call to Islam

Prophet Muhammad attributed great importance to knowing the people he addressed himself to and he took into consideration their feelings, demands and personal characteristics. He valued people; he was always interested and he tried to get closer to them. He acted on the principle of finding common grounds with the people he communicated.

He prioritized forgiveness, tolerance, gentleness, compassion and mercy over hatred, anger and hard-heartedness. It is stated in the Quran that as a divine blessing, the Prophet dealt with people gently and he is also warned that had he been rough and hard hearted, they would certainly have dispersed from around him.

Prophet Muhammad never threw people’s faults in their faces; he made his criticisms without giving names, because talking about someone’s fault openly could have embarrassed that person and turned him/her away. The Prophet persisted in his call with rigour and hope in spite of the various reactions of people he was involved with.

The Prophet did not force anyone to accept Islam. His duty was not to make people follow the religion, but only to invite and warn them. Using force to convert people into Islam could only create unfavorable consequences. It could only help spread hypocrisy to which Islam is strictly against, for it creates insincerity in people. On the contrary, Islam places great emphasis on genuineness and genuine belief. The method that Prophet Muhammad followed was to call people to Islam with good advice.

Acting on these fundamentals, he never forced any Jews, Christians or any other members of another religion into abandoning their belief and becoming a follower of Islam.
He called them to Islam without any violation of their will.

He let them have the freedom of belief and conscience on certain conditions even if they did not accept to become a Muslim. The Quran explains that people cannot be forced to believe in Islam and that it is not right for the Prophet to overdo it beyond his strength because of his sense of responsibility.

Our Prophet’s call to Islam was not tinged with any personal interests. The Quran states that he does not ask for a price in return for his duty of warning and inviting people. In fact, Muslims continued to regard the call to Islam as an indispensable part of their religious responsibilities after the passing away of the Prophet.

One important attribute that Allah the Almighty wanted the Prophet to have should also be pointed out here. The Prophet is thus commanded to call people to Islam in Surat al-Muddassir: "Arise and warn. And your Lord do magnify, " and then he is commanded to "purify his garments", which is very striking when considered in reference to the call to Islam.

There has been extensive commentary written on what the ‘garment’ that should be purified is, all with references to the inner and outer life of human beings including actions, heart, elementary passionate nature, morals and clothes.

It is obvious that the cleanliness of one’s body and clothes and the purity of heart and morals are all very important in terms of communication. Prophet Muhammad was the Messenger of Allah from then on with that call. He was commanded to call people to Islam and be particularly careful about inner and outer cleanliness in the process

 

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Okumak,Yaþamaktýr
FareWell ADDRESS



The Full Text of the Farewell Address Made by Prophet Muhammad (pbuh) to All Mankind at his Final Pilgrimage

Praise be to Allah. We glorify Him; we thank Him. We expect help from Him. We ask to be forgiven by Him and, with repentance, we turn to Him in obedience. We take refuge in Allah against the evil suggestions of our nafs and doing bad acts. Whomever Allah shows the truth, no one can make him stray from the true path. Whomever He allows the freedom to stray from the true path, no one can show him the straight way. I accept and affirm that there is no god but Allah and that He has no partner in His divinity, authority, domain and power. I accept and affirm that Muhammad is His servant and Messenger.

O servants of Allah, I advise you to take refuge in Allah, to hold fast to His commands, to cleanse yourselves from sin, and to protect yourselves from His wrath. I recommend again and again that you obey Him. I begin my words with what is good and with His permission and aid.

O people! I am Allah's Messenger to all of you; the only Messenger with authority that He assigned to convey His commands, to execute His divine judgments, to build the country and to establish a world order. Listen to me; I am going to give you some explanations. I do not know whether I will meet with you here again after this year.

O people! Your blood, your lives, your right to live, your property, your decency, dignity and honor, your bodily integrity are worthy of respect and protection and are inviolable until the day you will meet your Lord, just as this month, this city and this day are deserving of respect and protection. However, punishments made based on decisions necessitated by the responsibilities Islam laid down are an exception.

Hear me well, so that you may continue to live peacefully with dignity and honor. Do not make injustice and oppression. Do not be a tool for coercion, oppression and torture. Do not bow to oppression. Do not accept injustice. Have I explained myself clearly?

Allah, be my witness, too!

My Companions! You will reach the presence of your Lord; He will ask about your conscious actions. Have I conveyed the message well?
Allah, be my witness, too!

O people, take refuge in Allah, hold fast to His commands, and protect yourselves from His wrath. Do not withhold people's property, do not decrease its value, do not pay less than its cost, do not degrade their property, do not practice unfair competition, and do not make or cause loss of others' rights by being deceitful, making tricks, being opportunistic or usurping. Do not cause conflict or advance disbelief by making defeatism in the country or on the earth.

My Companions! Whoever has something in trust, let him give this trust to its owner. Reciprocate with gifts to those who give you gifts. Guarantorship is like a debt. Your debts must be paid.

Do not approach me expecting help from your ancestors. Come by means of your conscious acts. I say the same thing to you and to all people.

Usury from the Age of Ignorance has been abolished. Allah commanded that the first abolished usury be Abbas b. Abdulmuttalib's. However, the principal money is yours. Neither can you make injustice nor should you be subject to injustice. Allah has made the prohibition of usury absolute. The first usury I am going to remove is the usury in the trade of my uncle Abbas b. Abdulmuttalib.

O people, do you know which month, which day and which country you are in?

(The people said, "A protected day worthy of respect and an inviolable country and month.")

O people! Your blood, your lives, your right to live, your property, your decency, dignity and honor, your bodily integrity are worthy of respect and protection and are inviolable until the day you will meet your Lord, just as this month, this city and this day are deserving of respect and protection. However, punishments made based on decisions necessitated by the responsibilities Islam laid down are an exception.

My Companions! I want to indicate that all the blood, water and property feuds from the Age of Ignorance are under my feet until Doomsday.
The blood feuds from the Age of Ignorance have been abolished until Doomsday. The first blood feud we will abolish is Amir (Iyas) b. Rabia b. al-Haris b. Abdulmuttalib's blood feud. He was a child given to Sad b.
Leysoğul's wet nurse. Huzayl killed him.

Have I conveyed the message well?
(The people said, "Of course, you conveyed it well.")

-Allah, be my witness, too! Let those here relay my words to those who are not here.

The municipal duties from the Age of Ignorance have been abrogated except for service to the Kaaba and meeting the water needs of pilgrims.

The punishment for deliberate murder is retaliation in kind. Murder similar to deliberate killing is murder with a stick or rock. Blood money is one-hundred camels. Whoever wants more is one who misses the Age of Ignorance and has not adopted Islam. The greatest enemy to Allah is one who kills another without reason and without any threat to himself, and the one who hits another without reason and without any threat to himself.

Have I conveyed the message well? Allah, be my witness, too!
O people! I caution you, each person is responsible only for the crimes he has committed. A father is not responsible for the guilt of a son; a child is not responsible for the guilt of its father.

O people! Satan has lost hope that you will worship him on this land. However, he will be pleased by your following him in other behavior you deem to be unimportant and in disputes he has made you fall into by instigating strife among you. Protect yourselves from Satan and his immoral, devilish rages and the suggestions and intrigues of satanic arrangements by being constant in your religion and standing up for it.

O people, do not swear in Allah's name falsely. Allah will reveal the falsehood of those who do so.

O people! Time is flowing in the orderly system that Allah ordained on the day He created the heavens and the earth. The number of months is twelve. Four of them are months in which war is forbidden. Three of them are successive. One of them is single. They are Dhul Qa'da, Dhul Hijja, Muharram and Rajab, which falls between Jumada and Sha'ban and which was named by the Mudar tribe.

The number of months is twelve as recorded in the Tablet of Allah's Decrees on the day Allah created the heavens and earth. Four of the months are ones in which war is forbidden. This law related to the sacred months is a law of the Sharia which includes natural, unchangeable legal rules of religion and civilization that uphold mankind, human values and order. Do not oppress yourselves and each other by violating the prohibitions Allah has made in regard to these months.

Just as idolaters in regard to Allah's divinity, authority, property and power fight all together against you, fight all together against them, too. Know that believers who take refuge in Allah, who become purified from their sins by holding tight to His commands, who protect themselves from His wrath, who behave with an awareness of servanthood and responsibility and stand up for their rights with character, and who are conscious of their religious and social duties are together with the pious.

Postponing the sacred months in which non-aggression has become a tradition, adding a month to the twelve months, and arranging a fake calendar are going too far in repudiation of the judgment Allah has made regarding the year and months. Those disbelievers who cover up the common promises made in the servant-Lord agreement by suppressing faith, servanthood and responsibility in their sub-conscious and who persist in their denial open the way for straying further from the true path and choosing error. They deem the wars in the month they added and changed as halal and legitimate one year and as forbidden the next year.

Let them fabricate the number Allah made haram and make halal and legitimate what He proclaimed to be forbidden if they want. Their conscious evil acts have been dressed up and made pleasing to them.

Allah will not guide and give success to a tribe that covers up the mutual promises in the servant-Lord agreement, belief in Allah, and consciousness of servanthood and responsibility by suppressing them in their sub-conscious and that persists in blasphemy and ingratitude (Al-Tauba, 9/36-37) .

In one year they deem the month of Safar to be halal; in one year they count Muharram as forbidden. Adding to the year is this. Allah, be my witness, too!

O people! Your women have rights on you, and you have rights on your women. Your rights are for them not to take anyone to your bed, not to oppose your legitimate suggestions, not to take anyone in whom you do not like and not to speak or act indecently. If they do these, Allah permits you to prevent them by leaving them alone in bed and by striking them lightly without harming them. If they forego these and obey, you are responsible for providing them food and clothing in legitimate, customary amounts. Want goodness for them and make an effort to improve their situation, because they are your life companions who do not have the power and opportunity to do something for themselves due to the necessity of mutual life and who must live together with you. You took them as a trust from Allah. Relations with them were made halal with Allah's command and judgment. If they seek their rights and fulfill their responsibilities, you have no right to mistreat or punish them. If you are worried about their intractability and resorting to violence, give them advice and separate your beds. Strike them lightly without over-doing it. It is their right for you to generously provide every kind of good and favor to them on the subject of food and clothing. On the subject of fulfilling women's rights, hold fast to Allah's commands, protect yourself from His wrath, want good for them and strive to make their conditions improve. Do not let your women generously spend the financial means of the house without your permission or knowledge. Understanding my words well, remember them.

Have I conveyed the message well? Allah, be my witness, too!

O people! I recommend to you good treatment of male and female slaves over whom you have legitimate rights and with whom you have good human relations and of your workers bound by work agreements. I recommend that you feed them according to what is on your table and clothe them according to what you wear. If they do something wrong that you do not think of forgiving, punish them according to how you punished others for similar wrongs. Do not torture them and punish them excessively.

O people! Listen to my words well and judge well. Know that Muslims of all races are brothers to other Muslims. All believers are brothers. A brother's property is not halal to another as long as there is no approval. Do not allow injustice, tricks or treachery.

Shall I explain to you who a Muslim is? A person from whom Muslims see no harm from his tongue or hand.

Shall I explain to you who a believer is? A person people are sure will not harm their property and their lives.

Shall I explain to you who a Muhajar is? A person who has abandoned committing evil and sin.

Shall I tell you who a Mujahid is? A person struggling against his ego on the road of obedience to Allah.

Like today's inviolability, it is haram for one believer to harm another believer. Slander in the nature of back-biting by one believer to another is haram. It is also forbidden to damage someone's honor and dignity. A believer hitting another believer in the face is also haram. Also pushing and harming him is forbidden.

Have I conveyed the message well? Allah, be my witness!

O people! The earth belongs to Allah and His Messenger. Until people say,

"There is no god but Allah," and accept me as His Messenger, I have been commanded to struggle and fight with them. When people repeat the declaration of faith, their blood, their lives and their property are secured. However, punishments made based on decisions necessitated by the responsibilities Islam laid down are an exception. Accounts in the other world belong to Allah. Do not be unjust to one another.

O believers, do not return to blasphemy after me; do not become like infidels smiting each other's neck. I have left you my Sunnah and Allah's book, the Quran, which includes clear religious, scholastic, administrative and political rules that will prevent you from straying from the true path as long as you hold fast to them. Act according to these, and make your behavior reflect the Quran and my Sunnah. Also, I have left behind my close relatives, my Ahl-al-Bayt.

Have I conveyed the message well? Allah, be my witness!

O people! Your Lord is one; your father is one. People are equal in Islam.

You are all children of Adam; and Adam was created from clay. The most valuable among you in Allah's presence is the one who takes refuge in Allah most, holds tightest to His commands, becomes cleansed from sin, and is protected from wrath. An Arab has no merit over a non-Arab, nor a non-Arab over an Arab; a black has no merit over a red-skinned person, nor a red-skinned over a black - except for piety.

"O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)" (Al-Hujurat, 49/13).
O people! Even if a Habesh with cut limbs is brought as a ruler, as long as he applies the laws in Allah's book, listen to him and obey.

Have I conveyed the message well? Allah, be my witness!
(The people said, "Yes.")

Let those who are here relay my words to those not here.

O people! Hear me well! The call of all prophets remains in the past; their duties are finished. Only my call and my duty continue. Due to people's needs, I preserved my call and my duty until Doomsday in my Lord's presence. I am going to take pride in your numbers as opposed to former ummahs. Do not shame me; do not embarrass me.

Listen well. While I can do nothing for some of mankind, I will save others. I will say, "My Lord, my Companions." They will say, "You do not know what they invented in the name of religion after you." I am your leader waiting for you at the head of the pool in heaven.

O people! Allah has designated the rights of everyone, and the inheritance share of every heir. A will cannot be made to an heir. A will can not exceed a third of the estate. A child belongs to a legal wife. A fornicator has no rights. One who behaves ungratefully towards the opportunities provided by his protector, commander, partner, employer or master means he is denying the Quran Allah revealed to Muhammad. May he who claims relationship with someone other than his father or takes as his guardian someone other than his master be damned by Allah, the angels and all of mankind. For such a one, neither will wrath be turned away nor will ransom be taken in place of punishment.

O people! Avoid extremism in religion. For certain it made those before you perish. Learn pilgrimage actions and behavior from me. I do not know if I will make pilgrimage after this year. Let those here relay my advice to those who are not here. Some to whom my advice is relayed will understand and preserve my advice better and many will be happier by applying it.

O people! May Allah bestow His mercy and compassion on those who hear and memorize my words. May Allah brighten their faces. There are many people who memorize my meaningful words without understanding them. May the many who know my profound words relay them to those with greater understanding. Know that those with these three characteristics and forms of behavior will not be disloyal to Islam and will not remove Islam from their hearts:

-Those who sincerely fulfill their religious duties for Allah's sake,

-Those who act sincerely and obey Muslim rulers,

-Those believers who protect the unity and integrity of the Islamic ummah.

All believers should fulfill the duty of conveying Islam's message by calling to Islam future generations and those who have not been honored with Islam.

No prophet will be sent after me. There will be no ummah besides you. Recognize your Lord as God, surrender to your Lord as sincere Muslims, and respectfully serve and worship your Lord. Bow to the law of your Lord and, respecting its customs and officials, openly perform prayers five times a day regularly. Give zakat (alms) which purifies the conscience, wealth, and the social body and is a vehicle for abundance. Fast during Ramadan. Obey your rulers so you can enter your Lord's heaven.

O people! Tomorrow they will ask you about me. What do you say? Have I fulfilled my duty as prophet? Have I done my job?

(The people there said, "Yes, we swear you conveyed the message and gave us advice and recommendations. We witness this.")

- Be witness, O Lord, be witness O Lord, be witness O Lord...

I wish you greetings and peace. I plead for Allah's bestowing mercy and abundance.34

(Later he said farewell to the people. Thus, people called this "the farewell pilgrimage.")
 

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Okumak,Yaþamaktýr
The revelation and recording of the Quran-WAHY And PROPHET MUHAMMAD

M. Zeki Duman, PhD

WAHY AND PROPHET MUHAMMAD

Wahy (revelation), which literally means ‘to speak fast and secretly', ‘to command', ‘to inspire', ‘to imply or to refer to' or ‘to send a messenger' in Arabic, is a supernatural and mystic phenomenon that is described in the science of Islamic exegesis (tafsir) as revelation from Allah Almighty to His messengers in a manner, the nature of which is unknown to us, or His communication from behind a veil or communication from Him through His messengers of whatever He wishes, with His permission.
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In the following verse of the Quran, Allah, Who is the owner and the source of wahy, emphasizes that being a prophet is a difficult mission in terms of spreading His word: ‘Surely We will make to light upon you a weighty word.' The weight of wahy on the body is also referred to and Allah commands His messenger to wake up halfway through the night to read the Quran with tarteel (proper recitation of the Quran in the manner that Gabriel revealed) and to worship in order to be able to bear this weight.

It was most probably because of this weight that Prophet Muhammad (pbuh) almost collapsed and was left under immense pressure when he received wahy. Whenever this state of receiving wahy came over him, his face became pale, he could be seen to shiver in spite of the hot weather, or sometimes, in cold weather, his forehead would perspire; this pressure was so great that it caused the camel he rode upon to kneel down. Once, when in the state of receiving wahy, Prophet Muhammad's knee touched that of Zayd ibn Sabit who said ‘I thought my knee was going to break' because of the weight he felt.

Also Umar says, ‘during some moments of wahy, we would hear sounds like the buzzing of bees around the head of the Messenger of Allah'. All of these situations are examples of the changes that Prophet Muhammad's body went through when receiving wahy.

We believe that it is necessary to focus on Prophet Muhammad himself and his personality so that we can be more familiarized with and understand in clearer what it takes for wahy to occur between Allah and Prophet Muhammad.

First Wahy, First Shiverin

The famous hadith (sayings of the Prophet) of Prophet Muhammad (pbuh) about the commencement of wahy is as follows:

As narrated by Aisha, "The commencement of the Divine Inspiration to Allah's Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he would worship (Allah alone) continuously for many days before desiring to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadijah to take his food likewise again until suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, "I do not know how to read." The Prophet added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord, who has created (all that exists) man from a clot. Read! And your Lord is the Most Generous.'" (96.1, 96.2, 96.3) Then Allah's Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadijah bint Khuwailid and said, ‘Cover me! Cover me!' They covered him till his fear abated and after that he told her everything that had happened and said, ‘I fear that something may happen to me.' Khadijah replied, ‘Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving ones who have been afflicted by calamity.'"

Khadijah then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the pre-Islamic period had become a Christian and used to write in Hebrew. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadijah said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Apostle described what he had seen. Waraqa said, "This is the same one who keeps the secrets (Angel Gabriel) whom Allah sent to Moses.

I wish I were young and could live until the time when your people will turn you out." Allah's Apostle asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (any man) who comes with something similar to what you have brought would be treated with hostility; and if I should remain alive until the day you are turned out then I will support you strongly." But after a few days Waraqa died and the Divine Inspiration also paused for a while.

Narrated by Jabir bin 'Abdullah Al-Ansari, reporting the speech of the Prophet while talking about the period of a pause in the revelation: "While I was walking, all of a sudden I heard a voice from the sky.

I looked up and saw the same angel who had visited me at the cave of Hira sitting on a chair between the sky and the earth. I became afraid of him and came back home and said, 'Wrap me (in blankets).' And then Allah revealed the following verses (of the Quran):

‘O you ( Muhammad)! Wrapped up in garments!' Arise and warn (the people against Allah's Punishment)...' this recitation of the Surah continued until 'and desert the idols' (74.1-5). After this, the revelation started to come more powerfully, frequently and regularly."

In another account in Bukhari, Ibn Abbas narrated:

"When he received wahy, the Messenger of Allah moved his tongue in a hurry to be able to recite the Quran. Upon this, the following verses were revealed: ‘Do not move your tongue to make haste. Surely on Us (devolves) the collecting of it and the reciting of it. Therefore when We have recited it, follow its recitation. Again on Us (devolves) its explanation.'"

We can infer from this verse that:

1. Prophet Muhammad had sound reason, consciousness and will when receiving the wahy; one should not assume from his appearance during these moments that he had lost consciousness or passed out.

2. We can understand from the command to the Prophet to be silent and listen, that the Quran was recited to him in sounds, words and sentences.

3. The words, meaning and discourse of the Quran, all together and at the same time, were united in the memory of the Messenger of Allah by the Owner of the wahy - the Prophet was made to learn it all by heart - this had nothing to do with any effort on the part of the Prophet.

4. The fact that the Messenger of Allah uttered and recited the verses after the angel of wahy (Gabriel) had completed the wahy and that the state of receiving wahy was temporary had nothing to do with the Prophet making up his own sentences or creating his own expression of the wahy through human faculties, but rather was connected to Allah making him recite.

In the sentences of ‘Do not move your tongue to make haste with it' and ‘Surely on Us (devolves) the collecting of it and the reciting of it' Allah prohibits His messenger from creating a version based on his own human skills. So it is not the Prophet who created the Quran, but the Owner of the wahy who gave the Holy Book its contents of nouns and adjective phrases, proverbs, prosaic and poetic forms of expression and all the other qualities that are to be found in a literary text.


First Declaration, First Backlash

The first believers were Khadijah, Ali b. Abu Talib, Zayd bin Haritha and Abu Bakr; they were the first of the al-Khulafa al-Rashidun.

The first backlash from the polytheists arose with the revelation given to the Messenger of Allah that contained the verse: "Therefore declare openly what you are bidden and turn aside from the polytheists". This commanded him to spread the word of Allah openly and to start to do this from his immediate family and relatives.

The polytheists chose Valeed ibn Mughirah to decide how they would respond to the Messenger of Allah and what had been revealed to him. When they realized that they could not claim that the Prophet was an oracle, lunatic or a poet, they thought it would be best to call him a wizard.


Some of the polytheists who had listened to the Quran and the Prophet (pbuh) believed in what he had revealed deep in their hearts and accepted the fact that these verses could not possibly be the words of a human being. However, their fear of the dominant powers of their community kept them from expressing what was in their hearts. Utbah bin Rabiah, for example, once said: "Nothing that I have ever heard in my life can compare with what I've heard from him. These words are not from a poem nor are they prophecy. They are nothing like that. Oh, people of Quraish! Listen to me and leave him alone. If he cannot succeed, Arabia will destroy him and if he can, then his victory is your victory."

Valeed bin Mughirah also spoke of the Messenger of Allah and the verses he had recited: "By God I swear, no! He is not an oracle. We have seen many oracles, for one thing, and what he says does not sound like the unintelligible murmur of an oracle. Why not call him a lunatic then? By God I swear, no! He is not a lunatic either. We have seen lunacy and we know what it is about. His words are nothing like the confusing mutter of a lunatic. Let's call him a poet. By God I swear, no! He is not a poet either!"

The Quran tells us that they could not help sneaking out at night without the knowledge of the others to go and listen to the Messenger of Allah recite the Quran.

Is Interference from the Prophet in Wahy Possible?

The deniers who believed that the Quran was not the word of Allah, but something made up by Prophet Muhammad (pbuh), regarded the Holy Book as a human creation that could be altered as one wished and they thought the ayahs they did not like could easily be replaced with ayahs they liked or wanted. In particular, they did not want the Quran to speak of the gods and idols they worshipped and associated as partners in the attributes of Allah. For this reason, some of them asked the Prophet for another sort of Quran or they proposed that he alter the wahy which he had received up until then.

Upon this request, Allah revealed the following verses: "And when Our clear communications are recited to them, those who hope not for Our meeting say: Bring a Quran other than this or change it. Say: It does not beseem me that I should change it of myself; I follow naught but what is revealed to me; surely I fear, if I disobey my Lord, the punishment of a mighty day."

For Prophet Muhammad, a man who acted with utmost honor, even the possibility that his sayings could be mistaken for verses from the Quran was a serious concern; he would not have even considered altering a verse or making up one as he wished.

The Relationship between Wahy and The Prophet

Prophet Muhammad (pbuh) had sound reason, conscience and will when he received the wahy; when it came to the reception of the wahy, he was bound by the will of Allah. His task was merely to be silent and listen to what was read to him. He had no power or preference over the timing, length or subject of the wahy nor did he have any choice about whether or not he was to receive the wahy. It could arrive at a time of war or peace, in the summer or winter, at night or during the day, when he was asleep or awake. In other words, the Prophet could receive wahy anytime, anywhere Allah wished, sometimes in the form of a few verses and other times the ayahs could be the length of several pages. There were times when the Prophet became very distressed if there was great amount of wahy after a period when there had been no wahy, and there were other times when he wished to receive wahy, desperately in need of divine explanation, yet nothing would be revealed for days. In some situations, where no judgment had yet been revealed on a subject, the Prophet could do nothing but wait for wahy from Allah.

Prophet Muhammad (pbuh) had sound reason, conscience and will during receiving wahy, but when it came to the reception of wahy, he was bound by the will of Allah, he only had to be silent and listen to what was read to him. He had no power or preference over the timing, length or subject of wahy nor did he have anything to do with whether or not he was going to receive wahy. It could be at war or in peace, in summer or winter, at night or during the day, when asleep or awake. In other words, he could receive wahy anytime, anywhere Allah the Almighty wished, sometimes in the form of a few verses and other times the ayahs could be the length of several pages. There were times when the Messenger of Allah got very distressed with frequent wahy after a period of pause of wahy and there were other times when he so wished to receive wahy, desperately needed divine explanation and nothing was revealed for days. And in some situations where there was no judgment yet on a subject, the Messenger of Allah (pbuh) could do nothing but wait for wahy from Allah the Almighty.
 

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THE HOLY PROPHET'S ROLE IN RECEIVING And PRACTICING THE REVELATION

THE HOLY PROPHET'S ROLE IN RECEIVING AND PRACTICING THE REVELATION

Cagfer Karadas, PhD

Due to the fact that it may be difficult for ordinary people to directly receive the Divine message, owing to their nature and position, the message has been sent from the Divine world into the human world via angels to a human prophet, and the revelation has been simplified to a level at which it can be understood by human beings. The duty of the angel is to safely take the revelation, that is, the divine message, to the prophet and supervise while the prophet explains this revelation to the people, and to protect the prophet, as he is human, from any mistakes that he may make. Supervising the prophet while receiving and expressing the revelation is a duty that is carried out to ensure the safe reception of the message by human beings. This supervising process is known as the protection of the prophet by Divine power or his being rewarded with the title of "honest". Providing such a protective shield for the prophet is not aimed to protect him physically, but rather to protect the revelation and to ensure its reliable conveyance. As a matter of fact, this condition is clearly portrayed in the following verse:

"Move not thy tongue concerning the (Qur'an) to make haste therewith. It is for Us to collect it and to promulgate it: But when We have promulgated it, follow thou its recital (as promulgated): Nay more, it is for Us to explain it (and make it clear)" (Al-Qiyama, 75/16-19). In this way, the Holy Quran has reached people via two reliable messengers (the angel Gabriel and Prophet Muhammad). The protection after this stage is undertaken by Allah Himself. "We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)" (Al-Hijr, 15/9). As protection by Allah Himself is not involved here, this can be accomplished only via a society that is just and conscientious. "Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors" (Al-i Imran, 3/110).

At this point, the establishment of prophethood gains importance, as it provides us with the conveyance of the Divine message. The Divine religion is completely composed of messages. These messages are brought by the prophets. Accordingly, the existence and reliability of the message depends on the existence and reliability of the prophet. The absence of one of these immediately affects the message. As a matter of fact, in the Quran, in the following verse, it is emphasized that the messenger is as important as the message itself: "O ye who believe! If a wicked person comes to you with any news, ascertain the truth..." (Al-Hujurat, 49/6).When we look at Prophet Muhammad (pbuh) in these terms, we can see that he was trusted in his community, even being given the epithet "reliable" before his assignment to this important role. For this reason, people found it difficulty to reject the messages brought by him, and they quickly understood the messages. As a matter of fact, they did not dare call Prophet Muhammad a "wizard" or an "oracle", and accused him only of being "human", trying to degrade his abilities.

They gave inappropriate attributes to the messages he brought like "the words of a human", or "the legend of the previous ones", but they were not successful in denigrating the message.

The reliability and truth of a religion are determined by the reliability and honesty of the prophet who brings it. If the prophet cannot achieve reliability, then any deficiency or doubts about the messenger directly damages the religion. As a matter of fact, the deterioration of the Divine religions before Islam began with the denigration of the prophethood. When after the death of a prophet a community lost their status of being "a good ummah" the messages that their prophet had brought would become corrupted and the Divine features of the religion would become distorted.

Christians and Jews, who are People of the Book, changed the religion by altering the position of their prophets. They even misdirected scholars and clergymen, who were also important figures in the society subsequent to the prophets and who should have followed the way of the prophets. They laid the foundation for the scholars and the clergymen to attribute what was forbidden as lawful and vice versa.

In many verses it is emphasized that Prophet Muhammad was responsible for conveying the message, but that he was not liable for converting people to Islam. His first and primary duty was to tell people the truth and to notify them of the consequences of their actions. As a matter of fact, this condition is clearly stated in the following verse: "Verily We have sent thee in truth as a bearer of glad tidings and a warner" (Al-Baqara, 2/119).

Apart from the duty of receiving the revelation and explaining it to people, Prophet Muhammad also had the duty to instruct people how to practice the divine message in real life. It is for this reason that prophets were chosen from among human beings. It is easier for a human who knows the emotions, thoughts and basic human needs of his fellow humans to communicate with them and they are more comforted by such an address. In this way, the foundation of a relationship can be established between the prophet and the people that is similar to that which exists between a master and an apprentice. As a matter of fact, in the Quran, it is stated, "Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct)..." (Al-Ahzab, 33/21). This example teaches the Quran by offering practices, giving information about how to make use of it, showing how to implement it; this is Prophet Muhammad's sunnah. In this context it is possible to define sunnah as follows:

The sunnah consists of Prophet Muhammad's methodology of practicing the revelation. This includes worshipping, moral rules, and every order of the religion. For instance, in the matter of prayer, Prophet Muhammad emphasized his role as an exemplar in religious matters by stating "Perform the prayer the way you see me perform it" (Bukhari, Adhan, 18; Abu Davud, Salah, 46; Ahmed b. Hanbal, V, 53, 344).

Prophet Muhammad's position as messenger is necessary if we are to understand the Divine message and to determine the method to be practiced. As a matter of fact, Allah emphasizes this truth in many verses and orders us to obey Prophet Muhammad: "Say: O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided" (Al-Araf, 7/158).

Neglecting the sunnah causes detachments and disagreements about the Quran to increase, laying the foundations for a pointless debate and allowing a number of personal conclusions to be accepted by scholars. This condition damages the message of the religion and the message becomes nothing more than a simple text.

Indeed, the Prophet and the scholars who followed him gave spirit to this text. Ali (40/661) emphasized this fact and stated that it is necessary to have people who understand the Quran: "The Quran is a book between two covers. It is not possible for it to perform the duty of judge and speak for itself. It needs an interpreter to express its contents. It is the people who will perform the duty of expressing it."
 

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WRITING DOWN Of THE QURAN

WRITING DOWN OF THE QURAN

Muhittin Akgul, PhD

The Quran was revealed to Muhammad (pbuh) who was brought up as an illiterate in an uneducated society. Therefore, when he became the Prophet, he paid special attention to guarding the revelations and spreading them to others. The order followed that he would first learn them by heart and then transmit them to other people around him. The following verse exemplifies this:

“It is He Who has sent amongst the unlettered a messenger from among themselves, to rehearse to them His Signs, to purify them, and to instruct them in the Book and Wisdom,- although they had been, before, in manifest error.” (Al-Jumuah, 62:2)

The Messenger of God was very determined to memorize and protect the revelations that came to him. He was so concerned about forgetting the revelations brought to him by the angel Gabriel that he was acting with haste and immediately moving his tongue. This difficulty for the Prophet was ended by the following commands of Allah:

“Do not move your tongue with it to make haste with it, surely on Us (devolves) the collecting of it and the reciting of it. Therefore when We have recited it, follow its recitation. Again on Us (devolves) the explaining of it.” (Al-Qiyamah, 75:16-19)

“Supremely exalted is therefore Allah, the King, the Truth, and do not make haste with the Quran before its revelation is made complete to you and say: O my Lord! Increase me in knowledge.” (Al-Taha, 20:114)

Thus, the Prophet was learning the revelations by heart splendidly and conveying it to other people in the form that Allah commanded. He was enriching his prayers and revitalizing nights reciting them. Moreover, once a year, he was reciting all the revelations that had come until then with the angel Gabriel. That happened twice in the year the Prophet passed away. The following narration from Aisha and Fatima proves this:

“The angel Gabriel is reciting the Quran once every year. This year that happened twice. So I feel that my decease is soon.”

The Prophet had the Quran written down from the very beginning of Islam. As a matter of fact, the Quran conveys to us the oppositions of the infidels in Mecca in the following manner:

“And they say: The stories of the ancients-- he has got them written-- so these are read out to him morning and evening.” (Al-Maidah, 5:25)

In addition, the following verses point out that the Quran had been written down on paper since the beginning:
“In the Book well-guarded, Which none shall touch but those who are clean.” (Al-Waqiah, 56:78-79)
“In honored books, exalted, purified, in the hands of scribes, noble, virtuous.” (Al-Abasa, 80:13-16)
Furthermore, the occasion that lead Umar to be a Muslim also reveals that the revelations had been written since the first day.

The Messenger of God was memorizing the revelation brought to him by the angel, and then he would call one of the revelation clerks and have him write the revelation indicating which sura (chapter) it belonged to. The revelation clerk would write the revelations down on materials used in those days such as scraps of leather, branches of date trees, flat stones, wood tablets, and blade bones of sheep and camel. As reported in the traditions of the Prophet (hadith), after having a clerk write down a revelation, the Prophet would ask him to read it aloud to make sure it was correctly recorded. Then, the companions would make copies of those properly written texts and secured them for themselves.

In fact although the text was the same as what the Prophet had written down, the Quran did not have its current form or appearance in the period of the Prophet. It was not a book with a hard cover because it was revealed to the Prophet in pieces, as a sura, in verses or even as a part of a verse. The Prophet was teaching every revelation to the companions around him and passing them on to other people who did not directly hear it from himself. In this period, everyone was eagerly waiting for revelations. Upon their arrival, they were acting immediately to learn them. Even the enemies of the Prophet could not stay negligent of the Quran; most of the time, they wanted to listen to the recitation of the Quran either to find out its weaknesses to attack and fight against it or to satisfy their literary tastes with it. So it is not difficult to imagine the greatness of the meanings that the Quran brings to Muslims. The Quran is the nourishment of spirits, the essentials of morality, the basics of prayer, the means for spreading the word of God and the daily remembrance of Him. Simply put, it contains basic rules that order all aspects of human life.
 
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