Note: The following is a translation of a summary of an Arabic paper by Dr. Muhammad El-Sayyed Tantawy, the Grand Imam of Al-Azhar. The original paper was entitled "The Prophet in the Glorious Qur’ān: The Man and the Apostle" and was submitted to the Fourth Conference on Sīirah and Sunnah (The Prophet’s Biography and Traditions) that was held in Cairo on Safar 18-24, 1406 A.H. (November 1-7, 1985, A.C.).
The Qurā'nic Verses Dealing with the Prophet (p.b.u.h.)
In the Name of Allah, the All- Merciful, the Ever-Merciful
A contemplative reader of the Glorious Qur’ān will realize that it has dealt with Prophet Muhammad (prayers and peace be upon him)[1] in many Verses. The present paper purports to cite some of these Verses and to classify them according to their purpose in relation to the Prophet. These purposes may be classified into eight categories:
1. The Prophet is a conferred favor on the believers.
2. The Prophet is endowed with unique gifts.
3. Confirming Muhammad’s Prophethood.
4. Providing guidance and teaching
5. Providing relief and support to the Prophet.
6. Tender reproach and subtle direction.
7. Accurate definition of the Prophet’s mission
8. Ascertaining that the Prophet is a human being.
Following is a brief treatment of the first categories:
1. The Prophet is a Conferred Favor on the Believers
Verses of the Glorious Qur’ān declare that Allah Almighty has conferred a great favor on the believers and all people by sending the most honorable Prophet Muhammad to them in order to take them out of the darkness of unbelief into the light of belief and to guide them to the straight way. Among the Verses dealing with this point is the Verse:
{áóÞóÏú ãóäøó Çááøåõ Úóáóì ÇáúãõÄãöäöíäó ÅöÐú ÈóÚóËó Ýöíåöãú ÑóÓõæáÇð ãøöäú ÃóäÝõÓöåöãú íóÊúáõæ Úóáóíúåöãú ÂíóÇÊöåö æóíõÒóßøöíåöãú æóíõÚóáøöãõåõãõ ÇáúßöÊóÇÈó æóÇáúÍößúãóÉó æóÅöä ßóÇäõæÇú ãöä ÞóÈúáõ áóÝöí ÖóáÇáò ãøõÈöíäò} (164) ÓæÑÉ Âá ÚãÑÇä
“Allah did confer a great favor on the Believers when He sent among them an Apostle among themselves, rehearsing unto them the signs of Allah, sanctifying them, and instructing them in ******ure and Wisdom, while, before that, they had been in manifest error.”
[ Sūrat ’Āli-‘Imrān (The Family of ‘Imrān), III,164][2]
2. The Prophet is Endowed with Unique Gifts
The Glorious Qur’ān speaks in detail of the sublime characteristics, the elevated degrees of honor, the generous gifts, and the unique qualities that Allah Almighty endowed Prophet Muhammad (p.p.b.u.h.) with. Among these gifts are:
a. Preferring him to Other Prophets:
In this respect the Glorious Qur’ān says:
{Êöáúßó ÇáÑøõÓõáõ ÝóÖøóáúäóÇ ÈóÚúÖóåõãú Úóáóì ÈóÚúÖò ãøöäúåõã ãøóä ßóáøóãó Çááøåõ æóÑóÝóÚó ÈóÚúÖóåõãú ÏóÑóÌóÇÊò ...} (253) ÓæÑÉ ÇáÈÞÑÉ
“Those Apostles We endowed with gifts, some above others: to one of them Allah spoke; others He raised to degrees (of honor) …”
[Sūrat Al-Baqarah (The Heifer), II, 253]1
The Verse refers to the Apostles mentioned earlier in the Sūrah. By “to one of them Allah spoke” is meant Moses. And the most trustworthy ‘ulama (scholars) dealing with the exegesis of the Glorious Qur’ān agree that by “others He raised to degrees (of honor),” are some Prophets foremost among whom is Prophet Muhammad (p.p.b.u.h.) since he has been endowed with the eternal miracle of the Glorious Qur’ān and since he has been sent to humanity at large.
b. The Prophet must be Obeyed:
Among the Verses to this effect are:
{ãøóäú íõØöÚö ÇáÑøóÓõæáó ÝóÞóÏú ÃóØóÇÚó Çááøåó ...} (80) ÓæÑÉ ÇáäÓÇÁ
“He who obeys the Apostle, obeys Allah …”
[Sūrat Al-Nisā’ (The Women), IV, 80]
And,
{... æóãóÇ ÂÊóÇßõãõ ÇáÑøóÓõæáõ ÝóÎõÐõæåõ æóãóÇ äóåóÇßõãú Úóäúåõ ÝóÇäÊóåõæÇ ...} (7) ÓæÑÉ ÇáÍÔÑ
“…So take what the Apostle assigns to you, and deny yourselves that which he withholds from you…”
[Sūrat Al-Hashr (The Gathering or Banishment), LIX, 7]2
c. The Prophet must be Reverenced:
It is incumbent on the Believers to reverence Prophet Muhammad (p.p.b.u.h.). In this respect, the Glorious Qur’ān includes many Verses, examples of which are:
{íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇ áóÇ ÊõÞóÏøöãõæÇ Èóíúäó íóÏóíö Çááøóåö æóÑóÓõæáöåö æóÇÊøóÞõæÇ Çááøóåó Åöäøó Çááøóåó ÓóãöíÚñ Úóáöíãñ}* íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇ áóÇ ÊóÑúÝóÚõæÇ ÃóÕúæóÇÊóßõãú ÝóæúÞó ÕóæúÊö ÇáäøóÈöíøö æóáóÇ ÊóÌúåóÑõæÇ áóåõ ÈöÇáúÞóæúáö ßóÌóåúÑö ÈóÚúÖößõãú áöÈóÚúÖò Ãóä ÊóÍúÈóØó ÃóÚúãóÇáõßõãú æóÃóäÊõãú áóÇ ÊóÔúÚõÑõæäó* Åöäøó ÇáøóÐöíäó íóÛõÖøõæäó ÃóÕúæóÇÊóåõãú ÚöäÏó ÑóÓõæáö Çááøóåö ÃõæúáóÆößó ÇáøóÐöíäó ÇãúÊóÍóäó Çááøóåõ ÞõáõæÈóåõãú áöáÊøóÞúæóì áóåõã ãøóÛúÝöÑóÉñ æóÃóÌúÑñ ÚóÙöíãñ} (1-3) ÓæÑÉ ÇáÍÌÑÇÊ
“O ye who believe! Put not yourselves forward before Allah and his Apostle; But fear Allah: for Allah is He Who hears and knows all things.
O ye who believe! Raise not your voice above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.
Those that lower their voice in the presence of Allah’s Apostle, - their hearts has Allah tested for piety: for them is forgiveness and a great Reward.”
[Sūrat Al-Hujurāt (The Inner Apartments), XLIX, 1-3]3
A careful reading of the Glorious Qur’ān will reveal the fact that Allah Almighty did not address the Prophet (p.p.b.u.h.) using his name, but used instead such vocatives as, “O Prophet!”
“O Messenger!”, “O thou folded in garments!”, and “O thou wrapped up (in a mantle)!” In this respect we should notice that Allah Almighty has addressed other Prophets using their names in many Verses, examples of which are:
{æóÞõáúäóÇ íóÇ ÂÏóãõ ÇÓúßõäú ÃóäÊó æóÒóæúÌõßó ÇáúÌóäøóÉó ...} (35) ÓæÑÉ ÇáÈÞÑÉ
“We said: ‘O Adam! Dwell thou and thy wife in the Garden…”
[Sūrat Al-Baqarah (The Heifer), II, 35] 4
And,
{ÞóÇáó íóÇ äõæÍõ Åöäøóåõ áóíúÓó ãöäú Ãóåúáößó ...} (46) ÓæÑÉ åæÏ
“He said: ‘O Noah! He is not of thy family…”
[Sūrat Hūd (The Prophet Hūd), XI, 46]5
On the other hand, the Prophet’s name was never mentioned in a vocative form in the Glorious Qur’ān, but rather in other forms such as:
{æóãóÇ ãõÍóãøóÏñ ÅöáÇøó ÑóÓõæáñ ÞóÏú ÎóáóÊú ãöä ÞóÈúáöåö ÇáÑøõÓõáõ ...} (144) ÓæÑÉ Âá ÚãÑÇä
“Muhammad is no more than an Apostle: many were the Apostles that passed away before him.”
[Sūrat ’Āli-‘Imrān (The Family of ‘Imrān), III, 144]6
And,
{ãøõÍóãøóÏñ ÑøóÓõæáõ Çááøóåö æóÇáøóÐöíäó ãóÚóåõ ÃóÔöÏøóÇÁ Úóáóì ÇáúßõÝøóÇÑö ÑõÍóãóÇÁ Èóíúäóåõãú ...} (29) ÓæÑÉ ÇáÝÊÍ
“Muhammad is the Apostle of Allah; and those who are with him are strong against unbelievers, (but) compassionate among each other.”
[Sūrat Āl-Fat-h (The Victory), XLVIII, 29
3. Confirming Muhammad’s Prophethood
Although there was much evidence that the Prophet was trustful in everything he conveyed from Allah, the unbelievers met his Call with accusations of lying and with mockery. For this reason, Allah has provided proofs of the Prophet’s trustfulness, foremost among which has been the Glorious Qur’ān, the greatest miracle of the Prophet.
In the way of supporting the Prophet, the Glorious Qur’ān says:
{æóÅöä ßõäÊõãú Ýöí ÑóíúÈò ãøöãøóÇ äóÒøóáúäóÇ Úóáóì ÚóÈúÏöäóÇ ÝóÃúÊõæÇú ÈöÓõæÑóÉò ãøöä ãøöËúáöåö æóÇÏúÚõæÇú ÔõåóÏóÇÁßõã ãøöä Ïõæäö Çááøåö Åöäú ßõäúÊõãú ÕóÇÏöÞöíäó* ÝóÅöä áøóãú ÊóÝúÚóáõæÇú æóáóä ÊóÝúÚóáõæÇú ÝóÇÊøóÞõæÇú ÇáäøóÇÑó ÇáøóÊöí æóÞõæÏõåóÇ ÇáäøóÇÓõ æóÇáúÍöÌóÇÑóÉõ ÃõÚöÏøóÊú áöáúßóÇÝöÑöíäó} (23-24) ÓæÑÉ ÇáÈÞÑÉ
“And if ye are in doubt as to what we have revealed from time to Our servant, then produce a Surah like thereunto; and Call your witness or helpers (if there are any)
besides Allah if your (doubts) are true.
But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is Men and Stones, - which is prepared for those who reject Faith.”
[Sūrat Al-Baqarah (The Heifer), II, 23-24]
Not only has Allah provided proof of Muhammad’s Prophethood, but He has also refuted many of the false claims of the unbelievers about the Prophet and his Message. Examples of such false claims and the Glorious Qur’ānic refutation of them are:
a.Refuting the Doubts Cast on the Prophet’s Being Human:
The Glorious Qur’ān quotes the unbelievers as addressing the Prophet saying:
{æóÞóÇáõæÇú áóæúáÇ ÃõäÒöáó Úóáóíúåö ãóáóßñ æóáóæú ÃóäÒóáúäóÇ ãóáóßðÇ áøóÞõÖöíó ÇáÃãúÑõ Ëõãøó áÇó íõäÙóÑõæäó* æóáóæú ÌóÚóáúäóÇåõ ãóáóßðÇ áøóÌóÚóáúäóÇåõ ÑóÌõáÇð æóáóáóÈóÓúäóÇ Úóáóíúåöã ãøóÇ íóáúÈöÓõæäó} (8-9) ÓæÑÉ ÇáÃäÚÇã
“They say: ‘Why is not an angel sent down to him?’ If We did send down an angel, the matter would be settled at once, and no respite would be granted them. If We had made it an angel, We should have sent him as a man, and We should certainly have caused them confusion in a matter which is already to them obscure and confusion.”
[Sūrat ’Āl-An‘ām (The Cattle), VI, 8]
b.Refuting the Prophet’s Being Criticized for Eating, Walking through the Streets, and Marrying:
The Qur’ān says:
{æóÞóÇáõæÇ ãóÇáö åóÐóÇ ÇáÑøóÓõæáö íóÃúßõáõ ÇáØøóÚóÇãó æóíóãúÔöí Ýöí ÇáúÃóÓúæóÇÞö ...} (7) ÓæÑÉ ÇáÝÑÞÇä
“And thy say: ‘What sort of an Apostle is this, who eats food, and walks through the streets? …”
[Sūrat Āl- Furqān (The Criterion), XXV, 7]
To which Allah assured:
{æóãÇ ÃóÑúÓóáúäóÇ ÞóÈúáóßó ãöäó ÇáúãõÑúÓóáöíäó ÅöáøóÇ Åöäøóåõãú áóíóÃúßõáõæäó ÇáØøóÚóÇãó æóíóãúÔõæäó Ýöí ÇáúÃóÓúæóÇÞ ...} (20) ÓæÑÉ ÇáÝÑÞÇä
“And the Apostles whom We sent before thee were all (men) who ate food and walked through the streets…”
[Sūrat Āl- Furqān (The Criterion), XXV, 20]
And,
{æóáóÞóÏú ÃóÑúÓóáúäóÇ ÑõÓõáÇð ãøöä ÞóÈúáößó æóÌóÚóáúäóÇ áóåõãú ÃóÒúæóÇÌðÇ æóÐõÑøöíøóÉð ...} (38) ÓæÑÉ ÇáÑÚÏ
“We did send Apostles before thee, and appointed for them wives and children.”
[Sūrat Ar-Ra‘d (The Thunder), XIII, 38]
4. Providing Guidance and Teachings
The Glorious Qur’ān abounds with guidance and teaching on the part of Allah to his Prophet (p.p.b.u.h.). The Qur’ānic Verses that include the imperative verb “say!” number more than four hundred.7 Such guidance and teaching have numerous purposes; they are concerned with:
a.The Essence of Faith:
This includes belief in Allah, the Angels, the Sacred Books, the Prophets, and the Hereafter. Examples of Verses dealing with articles of faith are:
{Þõáú åõæó Çááøóåõ ÃóÍóÏñ* Çááøóåõ ÇáÕøóãóÏõ* áóãú íóáöÏú æóáóãú íõæáóÏú* æóáóãú íóßõä áøóåõ ßõÝõæðÇ ÃóÍóÏñ} (1-4) ÓæÑÉ ÇáÅÎáÇÕ
“Say: He is Allah, the One and Only;
Allah, the External, Absolute;
He begetteth not, nor is he begotten
And there is non like unto him.”
[Sūrat Al-Ikhlās (Purity of Faith), CXII, All four Verses]8
And,
{Þõáú ÂãóäøóÇ ÈöÇááøåö æóãóÇ ÃõäÒöáó ÚóáóíúäóÇ æóãóÇ ÃõäÒöáó Úóáóì ÅöÈúÑóÇåöíãó æóÅöÓúãóÇÚöíáó æóÅöÓúÍóÞó æóíóÚúÞõæÈó æóÇáÃóÓúÈóÇØö æóãóÇ ÃõæÊöíó ãõæÓóì æóÚöíÓóì æóÇáäøóÈöíøõæäó ãöä ÑøóÈøöåöãú áÇó äõÝóÑøöÞõ Èóíúäó ÃóÍóÏò ãøöäúåõãú æóäóÍúäõ áóåõ ãõÓúáöãõæäó} (84) ÓæÑÉ Âá ÚãÑÇä
“Say: ‘We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Ismā‘īl, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: We make no distinction between one and another among them, and to Allah do me bow our will (in Islam).”
[Sūrat ’Āli-‘Imrān (The Family of ‘Imrān), III, 84]9
b.‘Ibādāt (Obligations of Worship):
An example of the Verses dealing with obligations of worship is:
{Þõá áøöÚöÈóÇÏöíó ÇáøóÐöíäó ÂãóäõæÇú íõÞöíãõæÇú ÇáÕøóáÇóÉó æóíõäÝöÞõæÇú ãöãøóÇ ÑóÒóÞúäóÇåõãú ÓöÑøðÇ æóÚóáÇäöíóÉð ãøöä ÞóÈúáö Ãóä íóÃúÊöíó íóæúãñ áÇøó ÈóíúÚñ Ýöíåö æóáÇó ÎöáÇóáñ} (31) ÓæÑÉ ÅÈÑÇåíã
“Speak10 to My servants who have believed, that they may establish regular prayers, and spend (in charity) out of the Substance We have given them, secretly and openly, before the coming of a Day on which there will be neither mutual bargaining nor befriending.”
[Sūrat ’Ibrāhīm (Abraham), XIV, 31]11
c, Defining the Permissible and the Forbidden:
For example:
{Þõáú ÊóÚóÇáóæúÇú ÃóÊúáõ ãóÇ ÍóÑøóãó ÑóÈøõßõãú Úóáóíúßõãú ÃóáÇøó ÊõÔúÑößõæÇú Èöåö ÔóíúÆðÇ æóÈöÇáúæóÇáöÏóíúäö ÅöÍúÓóÇäðÇ æóáÇó ÊóÞúÊõáõæÇú ÃóæúáÇóÏóßõã ãøöäú ÅãúáÇóÞò äøóÍúäõ äóÑúÒõÞõßõãú æóÅöíøóÇåõãú æóáÇó ÊóÞúÑóÈõæÇú ÇáúÝóæóÇÍöÔó ãóÇ ÙóåóÑó ãöäúåóÇ æóãóÇ ÈóØóäó æóáÇó ÊóÞúÊõáõæÇú ÇáäøóÝúÓó ÇáøóÊöí ÍóÑøóãó Çááøåõ ÅöáÇøó ÈöÇáúÍóÞøö Ðóáößõãú æóÕøóÇßõãú Èöåö áóÚóáøóßõãú ÊóÚúÞöáõæäó* æóáÇó ÊóÞúÑóÈõæÇú ãóÇáó ÇáúíóÊöíãö ÅöáÇøó ÈöÇáøóÊöí åöíó ÃóÍúÓóäõ ÍóÊøóì íóÈúáõÛó ÃóÔõÏøóåõ æóÃóæúÝõæÇú Çáúßóíúáó æóÇáúãöíÒóÇäó ÈöÇáúÞöÓúØö áÇó äõßóáøöÝõ äóÝúÓðÇ ÅöáÇøó æõÓúÚóåóÇ æóÅöÐóÇ ÞõáúÊõãú ÝóÇÚúÏöáõæÇú æóáóæú ßóÇäó ÐóÇ ÞõÑúÈóì æóÈöÚóåúÏö Çááøåö ÃóæúÝõæÇú Ðóáößõãú æóÕøóÇßõã Èöåö áóÚóáøóßõãú ÊóÐóßøóÑõæäó* æóÃóäøó åóÐóÇ ÕöÑóÇØöí ãõÓúÊóÞöíãðÇ ÝóÇÊøóÈöÚõæåõ æóáÇó ÊóÊøóÈöÚõæÇú ÇáÓøõÈõáó ÝóÊóÝóÑøóÞó Èößõãú Úóä ÓóÈöíáöåö Ðóáößõãú æóÕøóÇßõã Èöåö áóÚóáøóßõãú ÊóÊøóÞõæäó} (151-153) ÓæÑÉ ÇáÃäÚÇã
“Say: ‘Come, I will rehearse what Allah hath (really) prohibited you from’: join not anything as equal with Him; Be good to your parents: Kill not your children on a plea of want; -We provide sustenance for you and for them; - come not nigh to shameful deeds, whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.
And come not nigh to the orphan’s property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice; - no burden do We place on any soul, but that which it can bear; - Whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you, that ye may remember.
Verily, this is My Way, leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: Thus doth He command you, that ye may be righteous.”
[Sūrat ’Āl-An‘ām (The Cattle), VI, 151-153]
d. Prescribing Good Manners and Behavior:
The Glorious Qur’ān directs the Prophet (p.p.b.u.h.) to give the believers a Message prescribing manners and decent behavior. The Glorious Qur’ān says:
{Þõá áøöáúãõÄúãöäöíäó íóÛõÖøõæÇ ãöäú ÃóÈúÕóÇÑöåöãú æóíóÍúÝóÙõæÇ ÝõÑõæÌóåõãú Ðóáößó ÃóÒúßóì áóåõãú Åöäøó Çááøóåó ÎóÈöíÑñ ÈöãóÇ íóÕúäóÚõæäó* æóÞõá áøöáúãõÄúãöäóÇÊö íóÛúÖõÖúäó ãöäú ÃóÈúÕóÇÑöåöäøó æóíóÍúÝóÙúäó ÝõÑõæÌóåõäøó æóáóÇ íõÈúÏöíäó ÒöíäóÊóåõäøó ÅöáøóÇ ãóÇ ÙóåóÑó ãöäúåóÇ ...} (30-31) ÓæÑÉ ÇáäÜÜæÑ
“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear there of …”
[Sūrat An–Nūr (The Light), XXIV, 30-31] 12
e. Informing the Prophet of the Best way to Call to Allah:
Examples of such Verses are:
{Þõáú åóÐöåö ÓóÈöíáöí ÃóÏúÚõæ Åöáóì Çááøåö Úóáóì ÈóÕöíÑóÉò ÃóäóÇú æóãóäö ÇÊøóÈóÚóäöí æóÓõÈúÍóÇäó Çááøåö æóãóÇ ÃóäóÇú ãöäó ÇáúãõÔúÑößöíäó} (108) ÓæÑÉ íæÓÝ
“Say thou: ‘This is my way: I do invite unto Allah, - On evidence clear as the seeing with one’s eyes, - I and whoever follows me: Glory to Allah! and never will I join gods with Allah!”
[Sūrat Yūsuf (Joseph), XII, 108]13
And,
{... æóÞõáú ÂãóäÊõ ÈöãóÇ ÃóäÒóáó Çááøóåõ ãöä ßöÊóÇÈò æóÃõãöÑúÊõ áöÃóÚúÏöáó Èóíúäóßõãõ Çááøóåõ ÑóÈøõäóÇ æóÑóÈøõßõãú áóäóÇ ÃóÚúãóÇáõäóÇ æóáóßõãú ÃóÚúãóÇáõßõãú áóÇ ÍõÌøóÉó ÈóíúäóäóÇ æóÈóíúäóßõãõ Çááøóåõ íóÌúãóÚõ ÈóíúäóäóÇ æóÅöáóíúåö ÇáúãóÕöíÑõ} (15) ÓæÑÉ ÇáÔæÑì
“…say: ‘I believe in the Books which Allah has sent down; And I am command to judge justly between you. Allah is our Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no *******ion between us and you. Allah will bring us together, and to Him is (our) final goal.”
[Sūrat Al-Shūrah (The Consultation), XLII, 15]
f. Providing the Prophet with Answers to Question Posed to him:
Verses providing answers to questions posed to Prophet Muhammad include:
{íóÓúÃóáõæäóßó Úóäö ÇáúÎóãúÑö æóÇáúãóíúÓöÑö Þõáú ÝöíåöãóÇ ÅöËúãñ ßóÈöíÑñ æóãóäóÇÝöÚõ áöáäøóÇÓö æóÅöËúãõåõãó ÃóßúÈóÑõ ãöä äøóÝúÚöåöãóÇ ...} (219) ÓæÑÉ ÇáÈÞÑÉ
“They ask thee concerning wine and gambling. Say: ‘ In them is great sin, and some profit, for, men; but the sin is greater than the profit.’…”
[Sūrat Al-Baqarah (The Heifer), II, 219]
And,
{æóíóÓúÃóáõæäóßó Úóäö ÇáúãóÍöíÖö Þõáú åõæó ÃóÐðì ÝóÇÚúÊóÒöáõæÇú ÇáäøöÓóÇÁ Ýöí ÇáúãóÍöíÖö æóáÇó ÊóÞúÑóÈõæåõäøó ÍóÊøóìó íóØúåõÑúäó ÝóÅöÐóÇ ÊóØóåøóÑúäó ÝóÃúÊõæåõäøó ãöäú ÍóíúËõ ÃóãóÑóßõãõ Çááøåõ Åöäøó Çááøåó íõÍöÈøõ ÇáÊøóæøóÇÈöíäó æóíõÍöÈøõ ÇáúãõÊóØóåøöÑöíäó} (222) ÓæÑÉ ÇáÈÞÑÉ
“They ask thee concerning women’s courses. Say: they are a hurt and a pollution. So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to him constantly and he loves those who keep themselves pure and clean.”
[Sūrat Al-Baqarah (The Heifer), II, 222]
And,
{æóíóÓúÃóáõæäóßó Úóäö ÇáÑøõæÍö Þõáö ÇáÑøõæÍõ ãöäú ÃóãúÑö ÑóÈøöí æóãóÇ ÃõæÊöíÊõã ãøöä ÇáúÚöáúãö ÅöáÇøó ÞóáöíáÇð} (85) ÓæÑÉ ÇáÅÓÑÇÁ
“They ask thee concerning the Spirit (of inspiration). Say: ‘The Spirit (cometh) by command of my Lord: Of Knowledge it is only a little that is communicated to you, (O man!)’.”
[Sūrat ’Al-Isrā’ (The Night Journey), XVII, 85]
5. Providing Relief and Support to the Prophet
The Prophet (p.p.b.u.h.) was exposed during the years of his Call to various kinds of harm and derision. But this did not cause him to divert from the path that Allah has drawn for him. However, being human naturally made the Prophet feel sorry and angry for the attitude of the unbelievers. Allah Almighty has provided relief and support for His Prophet in various Verses including different ways of confirmation. These include:
a. Showing that Previous Prophets Have Been Hurt:
Let’s consider the Verse:
{æóáóÞóÏú ßõÐøöÈóÊú ÑõÓõáñ ãøöä ÞóÈúáößó ÝóÕóÈóÑõæÇú Úóáóì ãóÇ ßõÐøöÈõæÇú æóÃõæÐõæÇú ÍóÊøóì ÃóÊóÇåõãú äóÕúÑõäóÇ æóáÇó ãõÈóÏøöáó áößóáöãóÇÊö Çááøåö æóáóÞÏú ÌóÇÁßó ãöä äøóÈóÅö ÇáúãõÑúÓóáöíäó } (34) ÓæÑÉ ÇáÃäÚÇã
“Rejected were the Apostles before thee: with patience and constancy they bore their rejection and their wrongs, until Our aid did reach them: there is none that can alter the Words (and Decrees) of Allah. Already hast thou received some account of those Apostles.”
[Sūrat Āl-’An‘ām (The Cattle), VI, 34] 14
b. Urging the Prophet to be Patient and to Praise Allah Much:
The Glorious Qur’ān says:
{ÝóÇÕúÈöÑú Úóáóì ãóÇ íóÞõæáõæäó æóÓóÈøöÍú ÈöÍóãúÏö ÑóÈøößó ÞóÈúáó ØõáõæÚö ÇáÔøóãúÓö æóÞóÈúáó ÛõÑõæÈöåóÇ æóãöäú ÂäóÇÁ Çááøóíúáö ÝóÓóÈøöÍú æóÃóØúÑóÇÝó ÇáäøóåóÇÑö áóÚóáøóßó ÊóÑúÖóì} (130) ÓæÑÉ ØÜå
“Thereof be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; Yea, celebrate them for part of the day: that thou mayst have (spiritual) joy.”
[Sūrat Tā Hā, XX, 130] 15
c. Urging the Prophet Not to Greatly Regret the Obstinacy of Unbelievers:
An example of such Verses is:
{ÝóáóÚóáøóßó ÈóÇÎöÚñ äøóÝúÓóßó Úóáóì ÂËóÇÑöåöãú Åöä áøóãú íõÄúãöäõæÇ ÈöåóÐóÇ ÇáúÍóÏöíËö ÃóÓóÝðÇ} (6) ÓæÑÉ ÇáßåÝ
“Thou wouldst only, per chance, fret thyself to death, following after them, in grief, if they believe not in this Message.”
[Sūrat Al- Kahf (The Cave), XVIII, 6] 16
d. Informing the Prophet of the Fate of Unbelievers:
For example,
{ÞóÏú äóÚúáóãõ Åöäøóåõ áóíóÍúÒõäõßó ÇáøóÐöí íóÞõæáõæäó ÝóÅöäøóåõãú áÇó íõßóÐøöÈõæäóßó æóáóßöäøó ÇáÙøóÇáöãöíäó ÈöÂíóÇÊö Çááøåö íóÌúÍóÏõæäó} (33) ÓæÑÉ ÇáÃäÚÇã
“We know indeed the grief which their words do cause thee: It is not thee they reject: It is the Signs of Allah which the wicked contemn.”
[Sūrat Āl-’An‘ām (The Cattle), VI, 33] 17
e, Reassuring the Prophet:
Let’s consider the Qur’ānic Verse:
{æóßõáÇøð äøóÞõÕøõ Úóáóíúßó ãöäú ÃóäÈóÇÁ ÇáÑøõÓõáö ãóÇ äõËóÈøöÊõ Èöåö ÝõÄóÇÏóßó æóÌóÇÁßó Ýöí åóÐöåö ÇáúÍóÞøõ æóãóæúÚöÙóÉñ æóÐößúÑóì áöáúãõÄúãöäöíäó} (120) ÓæÑÉ åæÏ
“All that we relate to thee of the stories of the Apostles, - with it We make firm thy heart: in them there cometh to thee the Truth, as well as an exhortation and a Message of remembrance to those who believe.”
[Sūrat Hūd (The Prophet Hūd), XI, 120]
6. Tender Reproach and Subtle Direction
Allah Almighty reproached His Prophet tenderly and directed him subtly towards what is better for the Call. This reproach was made necessary because of certain deeds and behavior on the part of the Prophet (p.p.b.u.h.) on certain occasions. Here are three examples:
a. The Prophet (p.p.b.u.h.) was addressing a dignitary of Quraish whom he badly wanted to become a Muslim. Meanwhile Ibn Om Maktoum, a blind Muslim, came to the Prophet to ask him about something. In view of the man’s persistence and the Prophet’s occupation addressing the dignitary, the Prophet could not help frowning, leaving Ibn Om Maktoum aside, and continuing to talk with the Quraishi dignitary. That is the reason for the following reproach:
{ÚóÈóÓó æóÊóæóáøóì* Ãóä ÌóÇÁåõ ÇáúÃóÚúãóì* æóãóÇ íõÏúÑöíßó áóÚóáøóåõ íóÒøóßøóì* Ãóæú íóÐøóßøóÑõ ÝóÊóäÝóÚóåõ ÇáÐøößúÑóì* ÃóãøóÇ ãóäö ÇÓúÊóÛúäóì* ÝóÃóäÊó áóåõ ÊóÕóÏøóì* æóãóÇ Úóáóíúßó ÃóáøóÇ íóÒøóßøóì* æóÃóãøóÇ ãóä ÌóÇÁßó íóÓúÚóì* æóåõæó íóÎúÔóì* ÝóÃóäÊó Úóäúåõ Êóáóåøóì* ßóáøóÇ ÅöäøóåóÇ ÊóÐúßöÑóÉñ} (1-11) ÓæÑÉ ÚÈÓ
“(The Prophet) frowned and turned away,
Because there came to him the blind man (interrupting).
But what could tell thee but that perchance
he might grow (in spiritual understanding),-
Or that he might receive admission, and the teaching might profit him?
As to one who regards himself as self-sufficient,
To him does thou attend;
Though it is no blame to thee if he grow not (in spiritual understanding)
But as to him who came to thee striving earnestly,
And with fear (in his heart)
Of him wast thou unmindful.
By no means (should it he so)! For it is
Instead a Message of instruction."
[Sūrat ‘Abasa (He Frowned), LXXX, 1-11]
b. On the day of the Battle of Badr, the Muslims took seventy unbelievers captive. The Prophet (p.p.b.u.h.) consulted his companions about what should be done to these captives. Abu-Bakr was of the opinion to take ransom from them and let them go. On the other hand, Omar Ibn Al-Khattab was of the opinion that they should be killed. The Prophet felt inclined towards Abu-Bakr’s opinion. The Following Verses were then revealed:
{ãóÇ ßóÇäó áöäóÈöíøò Ãóä íóßõæäó áóåõ ÃóÓúÑóì ÍóÊøóì íõËúÎöäó Ýöí ÇáÃóÑúÖö ÊõÑöíÏõæäó ÚóÑóÖó ÇáÏøõäúíóÇ æóÇááøåõ íõÑöíÏõ ÇáÂÎöÑóÉó æóÇááøåõ ÚóÒöíÒñ Íóßöíãñ* áøóæúáÇó ßöÊóÇÈñ ãøöäó Çááøåö ÓóÈóÞó áóãóÓøóßõãú ÝöíãóÇ ÃóÎóÐúÊõãú ÚóÐóÇÈñ ÚóÙöíãñ} (67-68) ÓæÑÉ ÇáÃäÝÇá
“It is not fitting for an Apostle that
he should have prisoners of war until
he hath thoroughly subdued the land.
Ye look on the temporary goods of this world;
but Allah looketh to the Hereafter;
And Allah is Exalted in Might, Wise.
Had it not been for a previous ordainment
From Allah, a severe penalty would have
Reached you the (ransom) that ye took.”
[Sūrat Al-’Anf āl (The Spoils of War), VIII, 67-68]
It is worth noting here that Allah used the indefinite noun “an Apostle” in the first Verse (67) so that the reproach is not directed straight to the Prophet Muhammad (p.p.b.u.h.).
c. Some Muslims went to the Prophet to excuse themselves from participating in the Battle of Tabūk. Deep down they told themselves: If the Prophet excuses us we will stay home; if he does not excuse us, we will stay all the same. The Prophet allowed those hypocrites to stay home, apparently without making sure of the reality of their excuses.
The Qur’ān says:
{ÚóÝóÇ Çááøåõ Úóäßó áöãó ÃóÐöäÊó áóåõãú ÍóÊøóì íóÊóÈóíøóäó áóßó ÇáøóÐöíäó ÕóÏóÞõæÇú æóÊóÚúáóãó ÇáúßóÇÐöÈöíäó} (43) ÓæÑÉ ÇáÊæÈÉ
“Allah give thee grace! 18 Why didst thou
grant them exemption until those who told
the truth were seen by thee in a clear
light, and thou hadst proved the liars?”
[Sūrat At-Tawbah (The Repentence), IX, 43]
Note in the aforementioned Verse that the pardon preceded the cause of the reproach. This is indicative of the high position that Allah places His Prophet in. Some scholars of Islam have commented on this Verse by saying: Have you ever heard of a reproach better than this? Allah addressed His Prophet with pardon before He even mentioned what He pardoned him for
.
7. Accurate Definition of the Prophet’s Mission
The Glorious Qur’ān speaks of the sublime mission that Allah Almighty has entrusted to Prophet Muhammad (p.p.b.u.h.) when he was sent to all humanity. Foremost among the duties of the Prophet were:
a. Conveying the Message
b. Giving Glad Tidings and Warning
c. Bearing Witness
Let’s deal with each of these duties, and quote some relevant Qur’ānic Verses.
a. Conveying the Message:
Allah Almighty has ordered His Prophet to transmit the Message that was given him. An example of the Verses dealing with this duty is:
“O Apostle! Proclaim the (Message) which
hath been sent to thee from thy Lord.
If thou didst not, thou would not have fulfilled
and proclaimed His Mission.
And Allah will defend thee from
Men (who mean mischief). For Allah
guideth not those who reject faith.”
[Sūrat Al-Mā’ida (The Table Spread), V, 67] 19
b. Giving Glad Tidings and Warning:
A Verse to this effect is:
{æóãóÇ ÃóÑúÓóáúäóÇßó ÅöáøóÇ ßóÇÝøóÉð áøöáäøóÇÓö ÈóÔöíÑðÇ æóäóÐöíÑðÇ ...} (28) ÓæÑÉ ÓÈÃ
“We have not sent thee but as a universal (Messenger) to men, giving
them glad tidings, and warning them (against sin)…”
[Sūrat Saba’ (The City of Saba’), XXXIV, 28] 20
c. Bearing Witness:
The Qur’ān includes some Verses to the effect that the Prophet will bear witness (on the Judgment Day) that he has conveyed Allah’s Message to all humanity. Let’s consider this Verse:
{æóíóæúãó äóÈúÚóËõ Ýöí ßõáøö ÃõãøóÉò ÔóåöíÏðÇ Úóáóíúåöã ãøöäú ÃóäÝõÓöåöãú æóÌöÆúäóÇ Èößó ÔóåöíÏðÇ Úóáóì åóÄõáÇÁ ...} (89) ÓæÑÉ ÇáäÍá
“One day we shall raise from all Peoples
a witness against them, from amongst themselves:
And We shall bring thee as a witness
Against these (thy people)…”
[Sūrat An-Nahl (The Bees), XVI, 89] 2
1
8. Ascertaining that the Prophet is a Human Being
That all Prophets are human beings is an undisputed fact. But the unbelievers, out of ignorance and falsification of the truth, denied that the Prophet was a human being. The Glorious Qur’ān speaks of such denial in some Verses, some of which are:
{ÇÞúÊóÑóÈó áöáäøóÇÓö ÍöÓóÇÈõåõãú æóåõãú Ýöí ÛóÝúáóÉò ãøóÚúÑöÖõæäó* ãóÇ íóÃúÊöíåöã ãøöä ÐößúÑò ãøóä ÑøóÈøöåöã ãøõÍúÏóËò ÅöáøóÇ ÇÓúÊóãóÚõæåõ æóåõãú íóáúÚóÈõæäó* áóÇåöíóÉð ÞõáõæÈõåõãú æóÃóÓóÑøõæÇú ÇáäøóÌúæóì ÇáøóÐöíäó ÙóáóãõæÇú åóáú åóÐóÇ ÅöáøóÇ ÈóÔóÑñ ãøöËúáõßõãú ÃóÝóÊóÃúÊõæäó ÇáÓøöÍúÑó æóÃóäÊõãú ÊõÈúÕöÑõæäó} (1-3) ÓæÑÉ ÇáÃäÈíÇÁ
“ Closer and closer to mankind comes their
Reckoning: yet they heed not and they turn away.
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?’”
[Sūrat -Al-’Anbiyā’ (The Prophets), XXI, 1-3]
The unbelievers wrongly held that a Prophet had to be an angel, and that any miracles or supernatural deeds attributed to a human being must be magic.
The Glorious Qur’ān has refuted the claims of those ignorant unbelievers, ascertaining that the Prophet is a human being. This refutation took various forms such as:
a. Showing that All Prophets were Human Beings:
The Glorious Qur’ān says:
{æóãóÇ ÃóÑúÓóáúäóÇ ãöä ÞóÈúáößó ÅöáÇøó ÑöÌóÇáÇð äøõæÍöí Åöáóíúåöã ãøöäú Ãóåúáö ÇáúÞõÑóì ...} (109) ÓæÑÉ íæÓÝ
“Nor did We send before thee (as Apostle)
any but men, whom We did inspire, -
(Men) living in human habitations…”
[Sūrat Yūsuf (Joseph), XII, 109] 22
b. Making it Incumbent on the Prophet to Reply to the Unbelievers:
Let’s consider the following Verse:
{Þõáú ÅöäøóãóÇ ÃóäóÇ ÈóÔóÑñ ãøöËúáõßõãú íõæÍóì Åöáóíøó ÃóäøóãóÇ Åöáóåõßõãú Åöáóåñ æóÇÍöÏñ ÝóÇÓúÊóÞöíãõæÇ Åöáóíúåö æóÇÓúÊóÛúÝöÑõæåõ æóæóíúáñ áøöáúãõÔúÑößöíäó} (6) ÓæÑÉ ÝÕáÊ
“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, -”
[Sūrat Fussilat, XLI, 6] 23
c.Showing that Every Prophet was Sent Speaking the Language of his Community:
In addition to the fact that all the Prophets were human beings, every Prophet spoke the same language his people spoke.
Let’s consider the following Verse:
{æóãóÇ ÃóÑúÓóáúäóÇ ãöä ÑøóÓõæáò ÅöáÇøó ÈöáöÓóÇäö Þóæúãöåö áöíõÈóíøöäó áóåõãú ÝóíõÖöáøõ Çááøåõ ãóä íóÔóÇÁ æóíóåúÏöí ãóä íóÔóÇÁ æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ } (4) ÓæÑÉ ÅÈÑÇåíã
“We sent an Apostle except (to teach)
in the language of his (own) people,
in order to make (things) clear to them.
No Allah leaves straying those whom He
pleases and guideth whom He pleases: and
He is Exalted in power, full of Wisdom.”
[Sūrat ’Ibrāhīm (Abraham), XIV, 4]
The above is only a glimpse of the Qur’ānic Verses which deal with Prophet Muhammad (p.p.b.u.h.) both as a human being and as a Prophet. As we have already seen, the Verses referring to the Prophet have various purposes that were classified into eight groups. A more detailed study of each of these categories can be attempted, however.
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[1] Henceforth, p.p.b.u.h.
[2] Relevant to the point under discussion are the Verses:
Al-Jumu‘ah [The Assembly (Friday) Prayer], Lxii, 20; Al-Baqarah (The Heifer), II, 129 and 151.
2 Relevant to these Verses are the Verses: ’Āli-‘Imrān (The Family of ‘Imrān), III, 31-32; An-Nūr (The Light), XXIV, 51; Al-Ahzāb
(The Confederates), XXXIII, 36; and Al-Anfāl (The Spoils of War), VIII, 20-21.
3 Relevant to these Verses are the Verses: An–Nūr (The Light), XXIV, 62; Al-’A‘rāf (The Heights), VII, 157; At-Tawbah
(The Repentance), IX, 63-66.
4 See also Al-Baqarah, 33; Tā-Hā, XX, 117; Al-’A‘rāf (the Heights), VII, 19.
5 See also Hūd, 48
6 See also Al-Ahzāb (The Confederates) XXXIII, 40; Muhammad, XLVII, 2
7 See Muhammad Fu’ād Abdul-Baqy, Almu‘jam Almufahras Lialfādh Al- Qur’ān Al-Karīm (Indexed dictionary of the words of the Glorious Qur’ān), Cairo: Dar Ash-Sha‘b.
8 See also Al-Isrā’ (The Night Journey), XVII, 42-43; Al-’An‘ām (The Cattle), VI, 162-163; Sūrat ’Āli-‘Imrān (The Family of ‘Imrān), III, 64.
9 See also Al-’A‘rāf (the Heights), VII, 158; Sūrat Al-Baqarah (The Heifer), II, 97-98; Al-Wāqi‘ah (The Inevitable Event), LVI, 49-50.
10 Literally, “Say”.
11 See also Yūnus (Jonah), X, 59; Al-’A‘rāf (The Heights), VII, 32-33.
12 See also Al-’Ahzāb (The Confederates) XXXIII, 52; Al-’Isrā’ (The Night Journey), XVII, 53.
13 See also An-Nahl (The Bees), XVI, 125.
14 See also As-Sāffāt (Those Ranged in Ranks), XXXVII, 171; Ghāfir (He Who Forgives), 51; Al-’An‘ām (The Cattle), VI, 10; Sūrat ’Āli-‘Imrān (The Family of ‘Imrān), III, 184; Al-Hijr (The Rocky Tract); XV, 3; Ath-Thāriyāt (The Winds that Scatter), LI, 52.
15 See also Al-Hijr (The Rocky Tract); XV, 97; Ar-Rūm (The Roman Empire), XXX, 52; Al-Ahqāf (Winding Sand- tracts), XLVI, 35; An-Naml (The Ants), XXVII, 10.
16 See also Ash-Shu‘arā’ (The Poets), XXVI, 2; Fātir (The Origination of Creation) XXXV, 8
17 See also Al-Mā’idah (The Table Spread), V, 41.
18 Literally, “God give you forgiveness!”
19 See also Ar-Ra‘d (The Thunder), XIII, 40.
20 See also Al-Furqān (The Criterion), XXV, 56; Sūrat Al-Baqarah (The Heifer), II, 119.
21 See also Al-Nahl, XVI, 89; An-Nisā’ (The Women), IV, 41; Al-’Ahzāb (The Confederates), XXXIII, 45-47; Al-Muzzammil (Folded in Garments), LXXIII, 15.
This article is written by Professor : Ahmad Shafik Al Khatib
Professor at Ta'ef University
KSA
