AbuMubarak
27-07-02, 05:29 AM
Bismillaahirrahmaanirraheem
Nahmaduhoo wa nusallee ‘alaa Rasoolihilkareem
Assalaamu Alaykum
There has been much discussion on various anti-Sunnah
and anti-Hadeeth discussion groups (such as Pakistan
Forum, OQS, Islamic Dawn, Tulu-e-Islam, Free minds,
etc.) on the role of Sunnah in the practice of Islam
and on the reliability and authenticity of Hadeeth. A
discussion about Hadeeth cannot be clear and
conclusive without examining and understanding the
role or need of Sunnah of the Messenger. However, if
one wants to clarify these issues from the Qur-aanic
perspective, it is not possible without first
exploring the role of the Messenger himself in the
Deen of Islam and the relationship a believer should
have with a Messenger.
To fully understand the role of Rasool (Messenger), a
clear idea of the similarities and differences of two
Islamic terms, Nabiyy (Prophet) and a Rasool
(messenger) is also essential. A lack of clarity in
understanding these concepts causes confusion about
the Messenger’s role and the nature of his mission and
of the Islamic work in general.
Nabiyy and Rasool
The Islamic term Nabiyy (prophet) is used for a person
chosen and appointed by Allaah to do the following:
§ Call people to the Deen of Islam
§ To give them good news about the Jannah (Paradise),
and
§ To warn them about the punishment of Jahannum
(Hell).
Some of the prophets are endowed another distinction
through appointment as Rasool (Messenger), which is a
higher rank that carries a greater responsibility than
that of a Nabiyy (prophet). While every messenger is
also a prophet, not every prophet is a messenger.
Usually, both Qur-aanic terms – Nabiyy and Rasool –
are used interchangeably for the messengers because
they are both prophets and messengers. The prophets
mentioned in the Qur-aan, who were not messengers, for
example, are Aadam (Adam), Ayyoob (Job), Zakariyyaa
(Zechariah) and Yahya (John). The Qur-aan also
mentions Idrees, Al-Yas’a and Dzul-Kifl but there
aren’t enough details to determine with certainty if
they have been mentioned in the Bible and under what
name. Some people think Idrees is Enoch in the Bible,
Al-Yas’ah is Isaiah or Elisha and Dzul-Kifl is
Ezekiel.
The messengers mentioned in the Qur-aan include: Nooh
(Noah), Ibraaheem (Abraham), Loot (Lot), Ismaa’eel
(Ishmael), Is-haaq (Isaac), Ya’qoob (Jacob), Yoosuf
(Joseph), Moosa (Moses), Haaroon (Aaron), Dawood
(David), Sulaymaan (Solomon), Ilyaas (Elias, Elijah),
Yoonus (Jonah), Eesa (Jesus), peace be on all of them
and Muhammad Sall-Allaahu Alayhi Wa Sallam (SAAWS) who
is the final prophet and messenger of Allaah. There
are some other messengers like Shu’aib, Hood, and
Saalih who are mentioned only in the Qur-aan, but not
in the Bible.
The topmost five Messengers are: Nooh, Ibraaheem,
Moosa, Eesa and Muhammad, peace and blessings of
Allaah SWT on all of them.
The Qur-aan calls Muhammad “the seal of the prophets”
indicating that there can be no prophet after him.
“Muhammad is not a father of any of your men, he is,
however, the messenger of Allaah and the seal of the
prophets.” Al-Ahzaab 33:40
Since every messenger is also a prophet and since
there can be no prophet after Muhammad (SAAWS) it
automatically means that there can be no new messenger
after him either. He being the final Prophet and
Messenger until the Day of Judgement is further
confirmed by Ahaadeeth such as the following:
“The example of the relationship between myself and
the previous prophets is like that of a person who
built the most excellent and the most beautiful
building except that a corner stone (brick) was
missing. People would go around the building amazed by
and marvelling at its splendour. They would wonder why
was that brick not installed. I am that brick and I am
the last of the prophets.” Bukhaari, Book of Virtues,
Chapter ‘Seal of Prophets’. Also reported in Muslim,
Tirmidzee and Aboo-Dawood.
“The prophet-hood and messenger-hood are now finished.
There will be no messenger or prophet after me.”
Reported in Tirmidzee and Musnad Ahmad from Anas Ibn
Maalik
The Qur-aan mentions that every segment of humankind,
since the spread of the human population over
different geographical areas, was provided the benefit
of Islamic guidance through a prophet or a messenger.
However, it does not provide much information about
the prophets except for Aadam and Yahyaa, peace be
upon them, and gives some details about the missions
of a handful of the messengers. The reason is that the
Qur-aan is not a book of history, but a book of
guidance. It provides only necessary information that
makes a point about the guidance it provides or which
explains it. Thus, only those details from the life of
Aadam were provided that explain our purpose of
temporary life on the earth, our need to remain
vigilant against the machinations of Shaytaan and
mankind’s need to abide by the commandments of Allaah
SWT in order to reclaim eternal home in Jannah. The
circumstances surrounding the birth of Yahya have been
given to draw parallels between him and Eesa, peace be
upon them. Similarly, the anecdotes of the messengers
have been mentioned, not to give their complete
biographies but only to teach relevant lessons from
their lives and to draw parallels from their missions
to the work and mission of Muhammad (SAAWS). For
example, the Qur-aan mentions:
“And all that We relate to you from the anecdotes of
the messengers is in order that We may strengthen your
heart thereby. And in it has come to you the truth, as
well as admonition and a reminder for the believers.”
Hood 11:120
The Bible has been written by people of Banee Israaeel
as a book of their history, which is why it gives
details of many more prophets all of whom were raised
among them. However, we can accept only those stories
of the prophets and messengers given in the Bible that
are corroborated and confirmed by the Qur-aan or that
are perfectly in line with the teachings of the
Qur-aan. Similarly, many religious personalities in
other parts of the world may have been prophets of
Allaah whose teachings were distorted, as normally
happens, after their death. However, we cannot be sure
about their real status because we have no source of
reliable knowledge that they were the prophets. The
only people we can be sure about being prophets and
messengers are the 25 personalities mentioned by the
Qur-aan as such. The biblical prophets can be accepted
as prophets, provided only those details of their life
or teachings are accepted that are in line with the
Qur-aan – the ultimate criterion of truth.
To be continued,
Wassalaam,
Ayub Hamid
Nahmaduhoo wa nusallee ‘alaa Rasoolihilkareem
Assalaamu Alaykum
There has been much discussion on various anti-Sunnah
and anti-Hadeeth discussion groups (such as Pakistan
Forum, OQS, Islamic Dawn, Tulu-e-Islam, Free minds,
etc.) on the role of Sunnah in the practice of Islam
and on the reliability and authenticity of Hadeeth. A
discussion about Hadeeth cannot be clear and
conclusive without examining and understanding the
role or need of Sunnah of the Messenger. However, if
one wants to clarify these issues from the Qur-aanic
perspective, it is not possible without first
exploring the role of the Messenger himself in the
Deen of Islam and the relationship a believer should
have with a Messenger.
To fully understand the role of Rasool (Messenger), a
clear idea of the similarities and differences of two
Islamic terms, Nabiyy (Prophet) and a Rasool
(messenger) is also essential. A lack of clarity in
understanding these concepts causes confusion about
the Messenger’s role and the nature of his mission and
of the Islamic work in general.
Nabiyy and Rasool
The Islamic term Nabiyy (prophet) is used for a person
chosen and appointed by Allaah to do the following:
§ Call people to the Deen of Islam
§ To give them good news about the Jannah (Paradise),
and
§ To warn them about the punishment of Jahannum
(Hell).
Some of the prophets are endowed another distinction
through appointment as Rasool (Messenger), which is a
higher rank that carries a greater responsibility than
that of a Nabiyy (prophet). While every messenger is
also a prophet, not every prophet is a messenger.
Usually, both Qur-aanic terms – Nabiyy and Rasool –
are used interchangeably for the messengers because
they are both prophets and messengers. The prophets
mentioned in the Qur-aan, who were not messengers, for
example, are Aadam (Adam), Ayyoob (Job), Zakariyyaa
(Zechariah) and Yahya (John). The Qur-aan also
mentions Idrees, Al-Yas’a and Dzul-Kifl but there
aren’t enough details to determine with certainty if
they have been mentioned in the Bible and under what
name. Some people think Idrees is Enoch in the Bible,
Al-Yas’ah is Isaiah or Elisha and Dzul-Kifl is
Ezekiel.
The messengers mentioned in the Qur-aan include: Nooh
(Noah), Ibraaheem (Abraham), Loot (Lot), Ismaa’eel
(Ishmael), Is-haaq (Isaac), Ya’qoob (Jacob), Yoosuf
(Joseph), Moosa (Moses), Haaroon (Aaron), Dawood
(David), Sulaymaan (Solomon), Ilyaas (Elias, Elijah),
Yoonus (Jonah), Eesa (Jesus), peace be on all of them
and Muhammad Sall-Allaahu Alayhi Wa Sallam (SAAWS) who
is the final prophet and messenger of Allaah. There
are some other messengers like Shu’aib, Hood, and
Saalih who are mentioned only in the Qur-aan, but not
in the Bible.
The topmost five Messengers are: Nooh, Ibraaheem,
Moosa, Eesa and Muhammad, peace and blessings of
Allaah SWT on all of them.
The Qur-aan calls Muhammad “the seal of the prophets”
indicating that there can be no prophet after him.
“Muhammad is not a father of any of your men, he is,
however, the messenger of Allaah and the seal of the
prophets.” Al-Ahzaab 33:40
Since every messenger is also a prophet and since
there can be no prophet after Muhammad (SAAWS) it
automatically means that there can be no new messenger
after him either. He being the final Prophet and
Messenger until the Day of Judgement is further
confirmed by Ahaadeeth such as the following:
“The example of the relationship between myself and
the previous prophets is like that of a person who
built the most excellent and the most beautiful
building except that a corner stone (brick) was
missing. People would go around the building amazed by
and marvelling at its splendour. They would wonder why
was that brick not installed. I am that brick and I am
the last of the prophets.” Bukhaari, Book of Virtues,
Chapter ‘Seal of Prophets’. Also reported in Muslim,
Tirmidzee and Aboo-Dawood.
“The prophet-hood and messenger-hood are now finished.
There will be no messenger or prophet after me.”
Reported in Tirmidzee and Musnad Ahmad from Anas Ibn
Maalik
The Qur-aan mentions that every segment of humankind,
since the spread of the human population over
different geographical areas, was provided the benefit
of Islamic guidance through a prophet or a messenger.
However, it does not provide much information about
the prophets except for Aadam and Yahyaa, peace be
upon them, and gives some details about the missions
of a handful of the messengers. The reason is that the
Qur-aan is not a book of history, but a book of
guidance. It provides only necessary information that
makes a point about the guidance it provides or which
explains it. Thus, only those details from the life of
Aadam were provided that explain our purpose of
temporary life on the earth, our need to remain
vigilant against the machinations of Shaytaan and
mankind’s need to abide by the commandments of Allaah
SWT in order to reclaim eternal home in Jannah. The
circumstances surrounding the birth of Yahya have been
given to draw parallels between him and Eesa, peace be
upon them. Similarly, the anecdotes of the messengers
have been mentioned, not to give their complete
biographies but only to teach relevant lessons from
their lives and to draw parallels from their missions
to the work and mission of Muhammad (SAAWS). For
example, the Qur-aan mentions:
“And all that We relate to you from the anecdotes of
the messengers is in order that We may strengthen your
heart thereby. And in it has come to you the truth, as
well as admonition and a reminder for the believers.”
Hood 11:120
The Bible has been written by people of Banee Israaeel
as a book of their history, which is why it gives
details of many more prophets all of whom were raised
among them. However, we can accept only those stories
of the prophets and messengers given in the Bible that
are corroborated and confirmed by the Qur-aan or that
are perfectly in line with the teachings of the
Qur-aan. Similarly, many religious personalities in
other parts of the world may have been prophets of
Allaah whose teachings were distorted, as normally
happens, after their death. However, we cannot be sure
about their real status because we have no source of
reliable knowledge that they were the prophets. The
only people we can be sure about being prophets and
messengers are the 25 personalities mentioned by the
Qur-aan as such. The biblical prophets can be accepted
as prophets, provided only those details of their life
or teachings are accepted that are in line with the
Qur-aan – the ultimate criterion of truth.
To be continued,
Wassalaam,
Ayub Hamid