Did the Prophet Muhammad Sin or Did He Commit Mistakes as What All Humans Do
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Transcript of Did the Prophet Muhammad Sin or Did He Commit Mistakes as What All Humans Do
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Of course the Prophets made mistakes; they at times erred
because they were fallible, not infallible or sinful.
Infallible means: not capable of being wrong or making mistakes: not fallible
1: incapable of error : unerring
2: not liable to mislead, deceive, or disappoint : certain
3: incapable of error in defining doctrines touching faith or morals
Now we have the word fallible and what fallible means:
Fallible means: fallible; capable of making mistakes or being wrong
1: liable to be erroneous
2: capable of making a mistake
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imperfectSinful means: marked by or full of sin; wicked.
1: having committed or tending to commit sin a sinful person
2: characterized by or being a sin a sinful act
3: characterized by, guilty of, or full of sin; wicked; immoral.
4: characterized by iniquity; wicked because it is believed to be a sin; "iniquitous deeds";
"he said it was sinful to wear lipstick"; "ungodly acts"
5: having committed unrighteous acts; "a sinful person"
wicked, bad, criminal, guilty, corrupt, immoral, erring, unholy, depraved, iniquitous,
ungodly, irreligious, unrighteous, morally wrong He reminded us that such behaviorwas sinful in the eyes of God.
The opposite of sinful:
godly, moral, righteous, virtuous, pure, decent, holy, blessed, upright, honourable,
honest, immaculate, spotless, squeaky-clean, chaste, unblemished, beatified, without
sin, sinless, free from sin.
Was the Prophets of Allah fallible or infallible?
And I do not acquit myself. Indeed,nafsa (the soul) is a persistent enjoiner of evil, illa
(except) those upon which my Lordraima (bestows mercy). Indeed, my Lord is
Forgiving and Merciful." Sura 12/53
As stated by the Quran, the soul may incite evil; but the individual has the freedom
and the authority to reject that invitation to evil. If the individual accepts the invitation
to evil, he / she becomes accountable for that evil which being committed.
Now, the prophets or the messengers, are among the exception as Allah has indicated.
That is, there is something in the soul of these virtuous HUMANS that precludes theincitement of evil, and as such they never commit it.
Their virtue is so high that they never even think of committing a sin. It is not that if a
prophet or a messenger wanted to commit a sin, he can't; rather, it is that "Mercy,"
mentioned in the above ayat, that is bestowed upon him from Allah that precludes him
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from doing so. As such, he is sinless and infallible to committing sinful acts even
though they have full ability of committing any kind of sin.
And We did not send any messenger except to be obeyed by permission of Allah. And
if, when they wronged themselves, they had come to you, and asked forgiveness of
Allah and the Messenger had asked forgiveness for them, they would have found Allah
Accepting of repentance and Merciful. Sura 4/64
Allah makes it clear what type of Character the Prophet had for us to
follow that is presented throughout the Quran:
"And most certainly you are on sublime standard of character." Sura 68/4
A man committing mistakes and who is sinful does not deserve such compliments.
Otherwise, Allah would not have ordered us to obey him. In terms of the Messengers ALL
the Prophets were free from any error with regard to conveying the message.
Prophets and Prophecy
A prophet is basically a spokesman for Yahweh / Allah, hence a person chosen by the
Most High to speak to people on Yahwehs behalf and convey a message or teaching.
Prophets were role models of holiness, scholarship and closeness to Yahweh. They set
the standards for the entire community.
The Hebrew word for a prophet, nabi (Nun-Beit-Yod-Alef) comes from the term niv
sefatayim meaning "fruit of the lips," which emphasizes the prophet's role as a speaker.
Hear now My words: If there be a prophet among you, I the Lord will make Myself
known unto him in a vision, and will speak unto him in a dream. Num. 12:6.
Hear now My words: If there be a prophet among you, I the Lord will make Myself
known unto him in a vision, and will speak unto him in a dream. Num. 12:6.
This statement explains the operation of what the Scriptures elsewhere call the gift of
prophecy. 1 Cor. 13:2. It also explains the following scripture: The prophecy came not
in old time by the will of man: but holy men of Elohim spake as they were moved by
the Holy Spirit. 2 Peter 1:21.
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The word prophet, as used in the Old Testament, comes from two Hebrew words
which have different shades of meaning. One of these words is roeh, which means to
see. It is rendered seer in 1 Samuel 9:9. Let us go to the seer: for he that is now
called a Prophet was beforetime called a Seer.
The word seer, by which the prophet was originally called, implies that visions were
the original mode of revelation to the prophets. These visions, in the case of the
prophets of the Old Testament, were almost always presented in images peculiarly
appropriate to the age or the person to whom they appear, and almost always
conveying some lofty conception of the divine nature.History of the Jewish
Church, Dean (Arthur Penrhyn) Stanley, Vol. I, p. 380. New York: Charles Scribner's
Sons, 1891.
According to the meaning of this Hebrew word, a prophet is one who sees, one
whose sight pierces through the veil that hides the world of divine things, or one forwhom this veil is lifted occasionally so that he obtains an inner knowledge of the
realities beyond.A New Standard Bible Dictionary, art., Prophet, p. 739. New
York and London: Funk & Wagnalls Company, 1925.
The lifting of the veil, then, that hides the world of divine things, and so brings to the
prophet an inner knowledge of the realities beyond, is the essential purpose of the
prophetic gift. What a marvelous and precious boon for mankind!
But the prophet's sight, or seeing, of the divine realities of the world beyond is not
sufficient for poor, blind, confused humanity. What is revealed to the prophet must be
declaredto others, if they are to be benefited. This further essential part of the prophet'sresponsibility is clearly expressed by another Hebrew word, nabi, which means to
speak forth. Hence the prophet is also a man of speech, one who gives forth words.
The difference, then, between those two Hebrew words from which we get our word
prophet is clear. The first relates to the way the prophet gets his message; the second
relates to the impartation of the message he receives. The two shades of meaning of
these Hebrew words are united in our English word prophet, which is itself spelled
over from the Greek, meaning literally for-speaker, or forth-speaker. Hence the wordprophet has a twofold meaning,seer and proclaimer.
These are the two distinctive and essential phases of the prophetic gift, and they are
both very clearly set forth in the Scriptures, as will be observed from the following
statement by the prophet Daniel:
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In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his
head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel
spake and said,I saw in my vision by night. Dan. 7:1, 2.
Daniel was a prophet. Yahweh appeared to him in a vision, and spoke to him in a
dream. What he saw and heard he wrote in a book. In this way he made known what
was revealed to him; and even the generation now living is being greatly blessed by the
messages that came to him through the prophetic gift.
In the Hebrew Scriptures, hence also both the Old and the New Testament the prophet
is the divine messenger who communicates to man the revelation which he has received
from the Most High.
The prophets were the moral and religious teachers of their nation, authoritative
preachers of righteousness. Statesmen who guided the religious life which lay at the
foundation of the nation's welfare, the counselor of kings, revivalists and reformers who
awakened the religious life of the people, forewarners of the certainty of the divine
judgment on sin, proclaimers of the divine ideals, the golden age toward which the
nation was to move.1
Nabi in the Hebrew Language:
A Prophet; a spokesperson for Yahweh who delivered his Yahweh's messages and
expressed his intentions toward the world (Deut. 13:1-5; 18:9-22; Amos 3:7; etc.). Plural
form nabi'im.
Surely Yahweh Elohim does nothing Unless He reveals His secret counsel To His
servants hannabi'im (the prophets). Amos 3/7
If a prophet, or one who foretells by dreams, appears among you and announces to
you a sign or wonder, 2 and if the sign or wonder spoken of takes place, and the prophet
says, Let us follow other gods (gods you have not known)and let us worship them,
you must not listen to the words of that prophet or dreamer. Yahweh your Elohim is
testing you to find out whether you love him with all your heart and with all your soul.It is Yahweh your Elohim you must follow, and him you must revere. Keep his
commands and obey him; serve him and hold fast to him. That prophet or dreamer
must be put to death for inciting rebellion against Yahweh your Elohim, who brought
you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer
1The International Bible Dictionary, art., Prophets, p. 532. Philadelphia: The John C. Winston Company, 1912.
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tried to turn you from the way Yahweh your Elohim commanded you to follow. You
must purge the evil from among you. Deuteronomy 13/1-5
a prophet:
The word nabi, rendered a prophet, not only signifies one who foretell future events,but also an intercessor, instructor.
nabiy' {naw-bee'}
from H5012; TWOT - 1277a; n m2
Hebrew Word Study (Transliteration-Pronunciation Etymology & Grammar)
1) spokesman, speaker, prophet a) prophetIn Arabic Nabi means also Prophet.
From H5012; a prophet or (generally) inspired man:prophecy, that prophesy,
prophet.
#5030. nabi (611c); from an unused word; a spokesman, speaker, prophet: NASB - prophecy(1), prophesy(1), prophet(165), prophets(147).
Allah says in the Quran:
Muhammad is not the father of [any] one of your men, butrasla(he is the
Messenger) of Allahwakhtamanabiyna(and last of the prophets). And ever is Allah
, of all things, Knowing. Sura 33/40
The Tawrah says:
I will raise nabi (up for them a prophet) like you from among their fellow
Israelites, and I will put my words in his mouth. He will tell them everything I
command him. Deuteronomy 18/18
a Prophet nabiy' (naw-bee') a prophet or (generally) inspired man -- prophecy, that
prophesy, prophet.3
2http://lexiconcordance.com/hebrew/5030.html
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a spokesman, speaker, prophet
In Hebrew the word for Prophet is Nabi and in Arabic the word for Prophet is Nabi.
Nabaa means to be exalted, high, raised; to announce, plur. News, an announcement,
messages account or story, a prophecy, as at
For everynaba-in (announcement) there is a term, and ye will come to know. Sura
6/67
Also the word Nabaa also means:
A Prophet, Prophecy. To announce, to make acquainted with, declare or relate a
circumcstance to another, to make one acquainted with, to inform.
Nabiyun means Prophet, To have a lofty position, status, dignity of a Prophet as Nuh,
Ibrahim, Musa. It is derived from Nabuwwat and signifies elevation and evidence of
giving very big news and bringing Shariat (Law).
Nabuat means one who acquaints or informs others, who prophesies and informed
from Allah.
The Quran tells us that the Prophet Muhammad follows in the footsteps
of the prophets:
Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired
Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah
and Aaron and Solomon, and as We imparted unto David the Psalms. Sura 4/163
"The Messenger believeth in what hath been revealed to him from his Lord, as do the
men of faith. Each one (of them) believeth in Allah, His angels, kutubihi (His Books),
and His messengers. We make no distinction (they say) between one and another of
His messengers. And they say: We hear, and we obey: (we seek) Thy forgiveness, our
Lord, and to Thee is the end of all journeys." Sura 2/285
"And afterward We inspired you: ittabi millataib'rhma(Follow the creed ofAbraham), as one by nature upright. He was not of the idolaters." Sura 16/123
Therefore hold fast to that which has been revealed to you; surely you are on the right
path. And most surely it is a reminder for you and your people, and you shall soon be
3http://biblesuite.com/hebrew/5030.htm
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questioned. And ask those of Our Messengers whom We sent before you : Did We
ever appoint gods to be worshiped besides the Beneficent Allah? Sura 43/43-45
The Quran is says that the Prophet Muhammad is even told to follow
the previous guidance and to confirm his message with the previous
Scriptures:
Now then, for that (reason), call them to the Faith, and stand steadfast as thou are
commanded, nor follow thou their vain desires; but say: "I believe in whatever Book
Allah has sent down; and I am commanded to judge justly between you. Allah is our
Lord and your Lord: for us our deeds, and for you for your deeds. There is no
contention between us and you. Allah will bring us together, and to Him is (our) final
goal. Sura 42/15
Those are they unto whom We gave the Scripture and commandwal-nubuwata (andprophet hood). But if these disbelieve therein, then indeed We shall entrust it to a
people who will not be disbelievers therein. Those are they whom Allah guided, so
follow their guidance. Say: I ask of you no fee for it. Lo! it is naught but a Reminder to
(His) creatures. Sura 6/89-90
So if you are in doubt, about that which We have revealed to you, then ask those who
have been reading the Scripture before you. The truth has certainly come to you from
your Lord, so never be among the doubters. And never be of those who deny the signs
of Allah and [thus] be among the losers. Sura 10/94-95
"But a prophet who presumes to speak in my name anything I have not commanded
him to say, or a prophet who speaks in the name of other gods, must be put to death.
You may say to yourselves, How can we know when a message has not been spoken
by Yahweh? If what a prophet proclaims in the name of Yahweh does not take place or
come true, that is a message Yahweh has not spoken. That prophet has spoken
presumptuously. Do not be afraid of him." Deuteronomy 18/20-22
The Prophet Muhammad HMD was foretold to come in the Tawrah and in the Injil
along with other Hebrew Scriptures. Basic simple and clear logic tells us clearly that hewas a true Prophet and a true Messenger of the Most High. He was not a false Prophet,
he was not only a Messenger.
It is not possible for anylibasharin (human being) unto whom Allah had givenkitba
(the Scripture) wal-uk'ma (and wisdom) wal-nubuwata (and the prophethood) that
he should afterwards have said unto mankind: Be slaves of me instead of Allah; but
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(what he said was): Be ye faithful servants of the Lord by virtue of your constant
teaching of the Scripture and of your constant study thereof. Sura 3/79
The Tawrah says,
But a prophet who presumes to speak in my name anything I have not commandedhim to say, or a prophet who speaks in the name of other gods, must be put to death
The Quran confirms that any Prophet that comes and fabricates against Allahs
something other than what is wahyun (Revelation) Allah would destroy that prophet:
Allah says,
"[It is] a revelation from the Lord of the worlds. And if he fabricated against Us some
aqwli (sayings), We would have seized him by the right hand; Then We would have
cut from him the aorta. and none of you could have defended him.." Sura 69/43-47
aqwli qf ww lm () means to say/speak, to call, to be named, word/speech,utterance, a thing said, greeting, discourse, one who says/speaks.
To inspire/transmit/relate/answer/think/profess, emit an opinion on, indicate a state
or condition or circumstance. qa'ilun - speaker, indicator.
The Quran makes it very clear that the Prophet Muhammad would not have said
anything against what Allah commanded. He would not tell any one to follow him
personally. He would not tell anyone to obey his personal speech. He would only
command them as a Messenger of Allah to obey/follow as he to had to obey and
follow the message, the Quran.
Prophecy is foretold news about any future event. In religious world, a prophecy, quite
distinct from an educated and wise guess, is considered the most authentic criterion
and a vital proof for the truthfulness or otherwise of a prophet. The Bible has also
mentioned this test and claims that the prophecies mentioned in it shall be definitely
fulfilled.
"I am Yahweh; that is my name! I will not give my glory to another or my praise toidols. See, the former things have taken place, and new things I declare; before they
spring into being I announce them to you." Isaiah 42/8-9
"I am telling you now before it happens, so that when it does happen you will believe
that I am He." John 13/19
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In modern era atheists put the religions on trial by presenting criteria to check the
genuine-ness or otherwise of the prophecies mentioned in the religious scriptures. Mr.
Douglas E. Krueger, an atheist, on Pages 96-98 of his book, WHAT IS ATHEISM A
Short Introduction has presented the following five criteria to judge a prophecy. He
wrote:
"Some criteria are needed in order to distinguish cases of lucky guesses
from those of true prophecy. Let us define a genuine prophecy as one
that satisfies the following five criteria:
1. The prophecy must be clear, and it must contain sufficient detail to make itsfulfillment by a wide variety of possible events unlikely.
2. The event that can fulfill the prophecy must be unusual or unique.3. The prophecy must be known to have been made before the event that is
supposed to be its fulfillment.
4. The event foretold must not be of the sort that could be the result of an educatedguess.
5. The event that fulfills the prophecy cannot be staged, or the relevantcircumstances manipulated, by those aware of the prophecy in such a way as to
intentionally cause the prophecy to be fulfilled."
According to these criteria, we see that the Quranic prophecies given to the Prophet
Muhammad, some of which are presented here, prove to be quite genuine and true.
No one can ever imagine that an umiya Prophet living in a nomadic society of Arabia
1400 years ago can predict precise scientific events, as mentioned hereunder, to happen
in the future.
It is very well beyond the human capacity to foretell or even visualize such incredible
incidents. The only conceivable source of these prophecies and predictions is purely
divine. Interestingly, all such prophecies are fulfilled by those who were not Muslims,rather many of them are atheists. Thus no question of staging the prophecy and
manipulating the circumstances arises.
The finger prints system at borders, criminal investigation cells and
immigration centres prove the fulfillment of this Quranic prophecy.
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And they will say to their skins, "Why have you testified against us?" They will say,
"We were made to speak by Allah , who has made everything speak; and He created
you the first time, and to Him you are returned. Sura 41/21
Roads in Mountains
when the mountains shall be set moving, Sura 81/3
Nobody could ever imagine that one day wild beasts shall be captured,
tamed and put together in closed and open parks. The establishment of
zoo have fulfilled this prophecy.
And when the wild beasts are gathered Sura 81/5
One example is a prophecy that occurs in Surah 30 of the Qur'an. In the first six verses
Allah promised that the Romans who had just been defeated in the year 615 C.E. would
turn around and win a decisive victory within nine years. At the time this statement
was made, no human could envision how it could come to pass. The Romans had been
so soundly defeated that no hope was left that they could make a comeback within such
a short period of time. The disbelievers mocked at the Muslims over this passage in the
Qur'an because they thought the prophecy would surely fail.
The Romans have been defeated. In the nearest land. But they, after their defeat, will
overcome.Within three to nine years. To Allah belongs the command before and after.
And that day the believers will rejoice. In the victory of Allah. He gives victory towhom He wills, and He is the Exalted in Might, the Merciful. Sura 30/2-5
The Prophet Muhammad was given what was needed to be a Prophet and a Messenger.
Some say he wasnt a Prophet and some even go so far to claim that him being a
Prophet was interjected into the Arabic Text. These people who come up with this
foolishness are seriously lost and have no idea in terms of the Hebrew and Arabic
language.
It is not possible for anylibasharin (human being) unto whom Allah had givenkitba
(the Scripture) wal-uk'ma (and wisdom) wal-nubuwata (and the prophethood) that
he should afterwards have said unto mankind: Be slaves of me instead of Allah; but
(what he said was): Be ye faithful servants of the Lord by virtue of your constant
teaching of the Scripture and of your constant study thereof. Sura 3/79
Beginning with nabi/, the terms horeh/, roeh/ and ishha-Elohim/ have been used in Hebrew sacred texts to mean prophet.
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The word nabi is derived from the verb nabu, which means to call in Akkadian,
and is used for the first time in the Tanakh in reference to Prophet Abraham,
thusly: For he is a prophet.
Now return the man's wife, nabi (for he is a prophet), and he will pray for you and
you will live. But if you do not return her, you may be sure that you and all who belong
to you will die." Genesis 20/7
Alongside its usage in its literal meaning of messenger we find this word used in the
Torah to mean, the one who speaks for Elohim, Elohims messenger.
I will raise up a prophet like you for them from among their fellow Israelites. I will put
my words in his mouth and he will speak to them whatever I command. Deuteronomy
18/18
Prophet Moses is also mentioned by this quality, which indicates that he occupied anexclusive spot.
Horeh and roeh both mean seer and express that, differently from other people,
prophets can see and know things that will occur in the future.
The examples of Prophet Moses, a nabi, also being described as ishha-Elohim
This is the blessing with which Moses, the man of Elohim, blessed the Israelis before
his death. Deuteronomy 33/1
For he that is now called a nabi was beforetime called a horeh.
(Formerly in Israel, if someone went to inquire of Elohim, they would say, "Come, let
us go to haro'eh (the seer)," because the prophet of today used to be called a seer.) 1
Samuel 9/9
When we look at it semantically, we see that these terms are not synonymous concepts
that changed within the course of history, but indicate different meanings within the
course of the progression from a primitive understanding to an established institution.
The meanings of the terms nabi and ish ha-Elohim of messenger and man ofElohim, respectively, are separated from the rest.
Thus examples of usage of the words roeh and horeh together with the word
nabi indicate that there is a difference in meaning between the words.
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As for the difference between the words horeh and roeh,which both mean seer; it
is that the first is conceptually more limited with regard to the arrival of revelation and
indicates dreaming, while the second is more wide-ranging, indicating vision, and the
privilege of divine vision.
Additionally, examples of horehused as if it were describing an occupation, as the
kings seer, Davids seer must not be missed.
What do we know about the Prophetic attributes according to the
Tawrah?
It was indicated above that the institution of prophet hood has a two-winged structure.
According to Hebrew Scriptures, the characteristics sought in a prophet are,
accordingly, separated into two.
The first of these in alignment with the wing on communication with Yahweh --
comprises the qualities necessary to undergo that personal experience during the period
before becoming a prophet, in order to become a prophet/be chosen.
The second aligns with the wing on assignment of duty, and is tied to the duty assumed
after becoming a prophet.
Some thought that prophet hood is possible for everyone, even that according to the
laws of nature everyone should be a prophet.
"Are you jealous on account of me?" Moses asked in reply. "I wish all of Yahweh's
people were prophets and that Yahweh would put his spirit upon them!" Numbers
11/29
But as not everyone has developed the individual skill required to shoulder this
responsibility, not everyone can be a prophet; similarly, it is not certain that all those
who have developed this will be prophets.
For prophet hood is not a science or an occupation that a person can gain through their
own efforts it is a rank given only by the Most High.
In order to be worthy of candidacy for this rank, an individual must be at the point of
perfection in terms of their moral and conveyance capacities. For this reason, the
individual must be healthy and at a high level in terms of knowledge and
ascetic/spiritual upbringing.
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The Most High does not choose one who has not attained this level to be a prophet. In
addition, according to tradition wisdom, power, strength and wealth are also of
importance when it comes to a person being chosen as a prophet. But there is no
guarantee that everyone who possesses all of these attributes will be a prophet; the
Most High selects to be prophet the one amongst them who is at the highest level.
The attribute associated with duty is that of announcing wahyun (the revelation). Being
a prophet does not stop at revelation; they are the Most Highs messenger, in the
position of intermediary, and they convey the messages they receive from Him to
people. What is essential is that the prophet does not himself add anything to this
message. When this possibility is present, for example when the prophet is worried,
saddened, and angry or in similar states, revelation does not come to them.
The state necessary for the entrance of the angel of revelation is one in which the
prophet is very cheerful and happy. In this case, the prophets human identity vanishes,and the divine spirit fills its place.
Hence, the Tawrah uses not a different concept, but the word nabi when referring to
false prophets.
and that sign or wonder he has promised you comes about, but he says, Let us follow
other gods, which you have not known, and let us worship them,do not listen
hannabi (to that prophet) words or to that dreamer . For Yahweh your Elohim is testing
you to know whether you love Yahweh your Elohim with all your heart and all your
soul. You must follow Yahweh your Elohim and fear Him. You must keep His
commands and listen to His voice; you must worship Him and remain faithful to Him.
Deuteronomy 13/2-4
The Tawrah presents criteria to distinguish the true prophet.
Thus when Yahweh first made revelations to Prophet Moses, he made clear that he was
the Elohim of their fathers, told his tribe that he was sent by the Elohim of their fathers,
and told Pharaoh that he had met with the Elohim of the Semites. (Exodus 3:6, 13, 15-16,
18). As for later prophets, adherence to the law of Moses is amongst the criteria.
He saith also, 'I am the Elohim of thy father, Elohim of Abraham, Elohim of Isaac, and
Elohim of Jacob;' and Moses hideth his face, for he is afraid to look towards Elohim.
Exodus 3/6
The Hadu (Jews) judged by the Tawrah when the Prophet Muhammad was still alive:
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"Butwakayfa (BUT HOW CAN) yuakkimnaka(THEY APPOINT YOU A JUDGE)
waindahumu (WHILE THEY HAVE WITH THEM) the Tawrah, fh (IN IT)
uk'mu (IS THE COMMAND) of Allah and thereafter turn away? Such as these, then,
are no [true] believers." Sura 5/43
Allah tells Ahlul Kitab to uphold the Tawrah, Injil and all of the
Revelations revealed by Him:
"Say: "O people of the Scripture, you are not upon anything until you uphold the
TAWRAH and the INJIL AND WHAT WAS SENT TO YOU FROM YOUR LORD." And
for many of them, what was sent down to you from your Lord will only increase them
in transgression and rejection. So do not feel sorry for the rejecting people." Sura 5/68
These criteria are that the truth of the announcement of the person claiming to be a
prophet, and their predictions later on turn out not to be true, or do not occur. TheTawrah describes this as the prophet directing toward other gods and inviting worship
of them and their speaking in the name of other gods and the non-realization of their
predictions.
There is no requirement that a prophet be a political leader; the prophets from Prophet
Moses to Samuel were both prophets and political leaders. Those who followed were
just prophets. It should be noted that in the Hebrew understanding, innocence is not
required of prophets what is essential is that the divine word is announced in its
entirety.
Even though it is fundamental that, as all people, they do not commit sins like
fornication, theft and lying, prophets are under no protection from Elohim in terms of
committing sin.
uvinbi'ei (Amongthe prophets)ofJerusalemalso I saw ahorriblething: They
commit adultery and walk inlies. They strengthen thehands ofevildoers, and
noneturns hisback onevil. They are all likeSodom to Me;Jerusalems residents are
likeGomorrah. Jeremiah 23/14
"I did not send hannabi'im (these prophets) But they ran. I did not speak to them, But
they prophesied. Jeremiah 23/21
Upon this, it is possible to say that outside of the attribute of virtue, the prophetic
attributes in the Islamic understanding of truthfulness, entrustment with a duty,
understanding and proclamation are also valid in the Hebrew understanding.
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The nature of prophet hood
As is also indicated above, it can be seen that the understanding of prophet hood in
Hebrew went through a process of evolution from primitiveness to a systematic
institution. This is related to the perception of the rank of prophet hood in the relevant
tribes culture. It is seen that this institution conceptualized as the station of conveying
transcendental messages of Elohim to people and ensuring intermediary
communication reached a set level of systematization with Prophet Moses receipt of
the Tawrah.
Hence we are shown by previous prophets not being required to present a canon of
laws to the people despite their being in contact with Elohim, and their being the last
ring in the chain of revelation:
But none of them had said to any community, Allah sent me to you that I may giveyou this information and has prohibited these and commanded these.
Accordingly, in Hebrew the rank of prophet does not stop at receiving messages from
Elohim; the proclamation of these messages is also essential. This is messenger ship in
the fullest sense of the word, being in communication with Elohim on the one hand and
on the other, being charged with a task as a result of this communication. This
assignment of duty is prophet hood itself.
Thus in the Hebrew understanding there have been those whom, though they are not
counted as prophets, have received messages from Elohim because the eyes of theirhearts are open. But they are not seen as prophets because they are not charged with
announcing to the people the message that they have received.
Based on this, it can be said that prophet hood entails:
1) the state of having full control over the temptation of all types of earthly desires2) controlling ones lower self and3) developing ones understanding and mind power, purifying ones intellect such
that one reaches the highest point of existence, attaining full openness of
consciousness and understanding at its peak.
This is what is important in a person being chosen as a prophet; the one who cannot
accomplish this cannot enter into communication with the Active Intellect and
assimilate into the divine sphere, and it is this communication that represents the
revelation.
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The covenant of the Prophets:
"Behold! Allah took the covenant of the prophets, saying: "I give you a Book and
Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in
him and render him help." Allah said: "Do ye agree, and take this my Covenant as
binding on you?" They said: "We agree." He said: "Then bear witness, and I am with
you among the witnesses. And whoever turned away after that - they were the
defiantly disobedient." Sura 3/81-82
If a Prophet is sinful intentionally this mean that this very Prophet is being defiantly
disobedient. If someone says that the Prophet Muhammad sinned on purpose that
person is accusing the Prophet Muhammad of breaking the covenant the Prophets
made with Allah, are you serious.
We are also reminded:
"And mention when We took from the prophets their covenant and from you and from
Noah and Abraham and Moses and Isa, the son of Mary; and We took from them a
mthqanghalan (solemn covenant). That He may question the truthful about their
truth. And He has prepared for the disbelievers a painful punishment." Sura 33/7-8
We have so called Muslims today who accuses the Prophet Muhammad of sinning, and
concealing the Testimony andWahyun (Revelation) of Allah.
Now think about this very carefully,
Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants
were Jews or Christians? Say, "Are you more knowing or is Allah ?" And who is more
unjust than one who katama (concealed)shahdatan(a testimony) he has from Allah?
And Allah is not unaware of what you do. Sura 2/140
kf t mm () means to conceal (e.g. secret), restrain (anger), hide, keep back(evidence), hold.
Allah is saying those who conceal testimony received by Allah are unjust. Can we
believe at any moment Allah sent us an unjust Prophet as a Messenger?
" And (remember) when you said to him on whom Allah has bestowed Grace and you
have done favour: "Keep your wife to yourself, and fear Allah."watukh'f(But you did
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hide) in yourself whereas Allah had a better right that you should fear Him. So when
Zaid had accomplished his desire from her, We gave her to you in marriage, so that (in
future) there may be no difficulty to the believers in respect of the wives of their
adopted sons when the latter have no desire to keep them. And Allah's Command must
be fulfilled." Sura 33/37
kh f y () means Imperceptible / unapparent, hidden /concealed /covered, faint or dim to the sight, suppressed or stifled, obscure to the mind, to
become manifest from a state of concealment (what was concealed became revealed).
As we can see in Sura 33/37 Allah doesnt accuse the Prophet concealingshahdatan (a
testimony) he had from Allah. What the Prophet hid from others was his feelings for
Zayds wife that Allah eventually made known to the people. According to the Arabic ."
watukh'fthe Prophet suppressed his feelings also. This is not a sin.
Did the Prophet invent falsehood about Allah?
And do not say about what your tongues assert of untruth, "This is lawful and this is
unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about
Allah will not succeed. Sura 16/116
This ayat has nothing to do with the Prophet Muhammad at all. Some Muslims love to
just post ayats without reading the ayats that preceded it.
Does Sura 10/57-60 accuse the Prophet of making things lawful andunlawful:
O humanity! there hath come to you a direction from your Lord and a healing for the
(diseases) in your hearts,- and for those who believe, a guidance and a Mercy. Say, "In
the bounty of Allah and in His mercy - in that let them rejoice; it is better than what
they accumulate."Say, "Have you seen what Allah has sent down to you of provision
of which you have made lawful and unlawful?" Say, "Has Allah permitted you or do
you invent about Allah?And what will be the supposition of those who invent
falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the
people, but most of them are not grateful." Sura 10/57-60
Notice the Prophet is being told to Say to humanity and this does not pertain to the
Prophet himself being addressed. Allah is instructing His Messenger to to convey to
humanity not to go out and make for themselves things that isnt validated by Allah.
Why did the Prophet forbid what Allah made halal?
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"O Nabi (Prophet)! why do you forbid (yourself) that which Allah has made lawful for
you; you seek to please your wives; and Allah is Forgiving, Merciful." Sura 66/1
Now, Sura 11/116 says the ones who invent falsehood about Allah will not succeed
does this apply to the Prophet? Did he not succeed? Did he forbid for himself only or
did he forbid for others? How can anyone get around saying that the Prophet was
unjust, and that he lied and presented falsehood?
Notice, in sura 66/1 is addressing the Prophet as Prophet and not as Messenger. The
Prophet, as human forbids something for himself that Allah made lawful. As a Prophet
he did that to himself and not to the people around them.
If the Prophet would have forbid the people he was to come to convey the Wahyun
(Revelation) to Allah would have addressed him as,
"O Rasul (Messenger)! why do you forbid (them) that which Allah has made lawful forthem
As a Messenger, he his speaking for Allah so this wouldnt make any sense because
then Allah would have been at fault for giving thisWahyun (Revelation) to him to
begin with.
There are Muslims who actually believe this about the Prophet Muhammad that the
Prophet was unjust for hiding ashahdatan(a testimony) he had from Allah.
" And (remember) when you said to him on whom Allah has bestowed Grace and youhave done favour: "Keep your wife to yourself, and fear Allah."watukh'f(But you did
hide) in yourself whereas Allah had a better right that you should fear Him. So when
Zaid had accomplished his desire from her, We gave her to you in marriage, so that (in
future) there may be no difficulty to the believers in respect of the wives of their
adopted sons when the latter have no desire to keep them. And Allah's Command must
be fulfilled." Sura 33/37
Sura 33/37 speaks clearly about something personal, a feeling he had for Zaids wife
and this says nothing about ashahdatan(a testimony) he had from Allah.
Here is the Sunnah of Allah reprimanding the Prophet Muhammad right
in the Qur'an.
"Allah pardon you! Why did you give them leave until those who spoke the truth had
become manifest to you and you had known the liars?" Sura 9/43
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It seems many Muslims don't know the difference between a Messenger when he
speaksWahyun (Revelation) from a Prophet that relates to his human side being prone
to mistakes and saying things OUTSIDE orWahyun (Revelation).
As I have said time and time again there does not occur a single instance in the Quran
of the messenger being reprimanded. The precise wording of the prophet represents
the human side of the messenger and he was tricked by the hypocrites. This occurred
when one of the hypocrites stole something but some people found out and so the
thiefs family felt shame because of what he did. So he and his family planned that he
should put the stolen shield in an innocent Jews house at night. Then they went to the
prophet in the morning claiming to be innocent.
So the prophet was tricked and he even defended the thief; thus, the thief becameinnocent and the innocent became a thief. This is a story which happens in every time
and place; where a criminal who committed a crime escapes accusation whilst the
innocent person is jailed unjustly. The Quran mentions this story and transforms it
from a historic incident which was specific to that time and place and to the people
involved, into an affair relevant to all people in any time and place. In the beginning,
Allah admonished the Prophet instructed him to judge with the Book and warned him
from being an advocate for the traitors:
We have sent down to you the scripture, truthfully, in order to judge among thepeople in accordance with what Allah has shown you. You shall not side with the
betrayers. Sura 4/105
Allah is conveying to the Prophet that the Book was sent down truthfully so that the
Prophet can judge among the people according to what Allah has shown him in the
Book itself; judgment is sought from the Quran.
And because the prophet forgot to do so, he was told to ask for
forgiveness in the following verse:
You shall implore Allah for forgiveness. Allah is Forgiver, Most Merciful. Sura 4/106
Then, in the verse after that he was prohibited from defending those traitors who
conspired to claim that a criminal was innocent, and to accuse the innocent:
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Do not argue on behalf of those who have wronged their own souls; Allah does not
love any betrayer, guilty. They hide from the people, and do not care to hide from
Allah, though He is with them as they harbor ideas He dislikes. Allah is fully aware of
everything they do. Here you are arguing on their behalf in this world; who is going to
argue with Allah on their behalf on the Day of Resurrection? Who is going to be theiradvocate? Sura Sura 4/107-109
Can anyone help them on the Day of Resurrection or intercede on their behalf? Then,
the following verses lay down the principle of personal responsibility:
Anyone who commits evil, or wrongs his soul, then implores Allah for forgiveness,
will find Allah Forgiving, Most Merciful. Anyone who earns a sin, earns it to the
detriment of his own soul. Allah is Omniscient, Most Wise. Anyone who earns a sin,
then accuses an innocent person thereof, has committed a blasphemy and a grossoffense. Sura 4/110-112
That is, every person is responsible for their own sins, and if they sought forgiveness,
then Allah will forgive them and if not then they will be taken to account for what they
did and no-one will argue or intercede on their behalf on the Day of Resurrection,
The transgressors will have no friend nor an intercessor to be obeyed. Sura 40/18
Allah says to the Prophet, not the Messenger:
If it were not for Allahs grace towards you, and His mercy, some of them would have
misled you. They only mislead themselves, and they can never harm you in the least.
Allah has sent down to you the scripture and wisdom, and He has taught you what you
never knew. Indeed, Allahs blessings upon you have been great. Sura 4/113
Hence, that is, they tried to trick the Prophet but the revelation came down and exposed
them and everything went back to normal, and this is how the prophets affairs took
place; according to the Quran. Because thats how he used to judge and speak; usingthe Quran and nothing but the Quran.
Again, Allah says he concealed within himself that which Allah disclosed.
Where is the evidence that what he concealedWahyun (Revelation) /shahdatan(a
testimony) of Allah that he was OBLIGATED to CONVEY to the people?
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What is the purpose of a Messenger?
Does the Quran ever say?
the sole duty of the prophet is to deliver the message?,
The Quran never says the sole duty of the Prophet is to deliver the message at all.
Allah says The sole duty of the Messenger is to deliver the message Sura 5/99
And obey Allah and obey the Messenger and beware. Then, truly, if you turned away,
then, know that only on Our Messenger is the delivering of Our clear message. Sura
5/92
but if they turn away, your sole mission is to deliver this message Sura 3/20
Thus, when the day comes, we will call upon a witness from each community, and you
(the messenger) will serve as a witness against these people. Sura 4/41
your sole mission is to deliver (the message). It is us who will call them to account.
Sura 13/40
If they turn away, we did not send you as their guardian. Your sole mission is
delivering the message Sura 42/48
You shall remind, for your mission is to deliver this reminder. You have no power
over them. As for those who turn away and disbelieve. Allah will commit them to the
great retribution. To us is their ultimate destiny. Then we will call them to account.
Sura 88/21-26
A Messenger is only a Messenger as long as the Messenger delivers the MESSAGE
completely. If a Messenger conceals any part of the message nullifies his position as
MESSENGER.
The day will come when we will raise from every community a witness from among
them, and bring you as the witness against huli (these people). We have revealed to
you this book to provide explanations for everything Sura 16/89
A Messenger doesnt CONCEAL a Message revealed to him by His Lord.
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Allah reprimanded the Prophet when he made mistakes right in Qur'an and never the
Messenger.
A Messenger was almost destroyed because he went ASTRAY and did
not want to deliver the message to the people Allah willed that he
deliver it to.
Let us look at what happen to Prophet Jonah:
"And [mention] the man of the fish, when he went off in anger and thought that We
would not decree [anything] upon him. And he called out within the darknesses, "There
is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." Sura
21/87
"And, verily, Yunus (Jonah) was one ofmur'salna(the Messengers)." Sura 37/139
Jonah was a Messenger of Allah and he almost fell to his destruction after he went
astray from his duty as a messenger.
Allah says:
O Messenger, announce that which has been revealed to you from your Lord, and if
you do not, then you have not conveyed His message. And Allah will protect you from
the people. Indeed, Allah does not guide the disbelieving people. Sura 5/67
The Prophet Muhammad doesnt speak or act from his own desire only when it comes
to Wahyun (Revelation) this does not mean literally that every action that the Prophet
Muhammad does is according to Wahyun (Revelation).
Your companion has not strayed, nor has he erred, Nor does he speak out of desire. It
is wayun (a revelation) y (revealed) Sura 53/2-4
Allah says 'nor has he erred, nor does he speak out of desire
Hence, was the Prophet Muhammad being inspired in Sura 66/1?
O you prophet, why do you prohibit what Allah has made lawful for you, just to
please your wives? Sura 66/1
Again, Why is Allah addressing him as 'O you Prophet' instead of 'O you Messenger'?
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"It is wayun (a revelation) y (revealed) Sura 53/4
O you prophet, why do you prohibit what Allah has made lawful for you, just to
please your wives? Sura 66/1
Allah says it is not but wahyun (Revelation) yuhi (revealed) what is revelation
revealed.
Sura 66/1 could not have beenWahyun (Revelation) revealed because then Allah
would have been CONTRADICTING HIMSELF.
This means he could not have been receiving revelation which means there were many
times he was not a MESSENGER which subjected him to ordinary human emotions,
mistakes, inclinations until he received wahyun (Revelation).
The Chopping Block:
"Allah pardon you! Why did you give them leave until those who spoke the truth had
become manifest to you and you had known the liars?" Sura 9/43
Again, in another ayat in the above verse Prophet Muhammad is admonished /
reprimanded again as to why he had given permission to the Hypocrites until the
truthful people were made distinct from the liars.
When did this happen was it duringWahyun (Revelation) revealed?
Had everything spoken by Prophet Muhammad been a revelation from Allah, then the
above Quranic revelation would not have opposed the speech of the Prophet
Muhammad in which he had given the permission to the Hypocrites for non-
participation in Jihad.
Thus this confirms that whatever the Prophet Muhammad uttered is not revelation buthis human speech is separate fromWahyun (Revelation) revealed.
See, the evidence is clear as day but Lola you are too stubborn and too arrogant to
submit to the truth.
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The Quran has differentiated between the ordinary human speech of Nabi (The
Prophet) and theWahyun (Revelation) revealed and has clarified that it is only the
Quran that is revealed on him, and all that he uttered in life and done outside of
Wahyun revealed was not revelation.
Again, this refutes the idea as a Messenger he would have been reprimanded or he
would have concealed a testimony from Allah.
"And when you bring not a verse for them they say: Why have you not chosen it?" Sura
7/203
Learning to distinguish between Prophet versus Messenger:
Now had everything uttered by Prophet Muhammad been a Wahyun (Revelation)
revealed from Allah.
Again, in the above verse it would be meaningless to identify this objection of
unbelievers as to why the Messenger has not selected the revelation by himself, as
under the assumption, whatever he speaks is considered as revelation of Allah.
Allah has identified in the above verse that it is the Quranic Ayat that are the
revelations that the Prophet Muhammad used to bring to his people, and not
everything he uttered as a human being.
This speaks volumes all by itself:
"And when you bring not a verse for them they say: Why have you not chosen it?" Sura
7/203
O you prophet, why do you prohibit what Allah has made lawful for you, just to
please your wives? Sura 66/1
To bring CLARITY, it is evident from this verse that Prophet Muhammad also did thefollowing:
1) He made decisions on his own.
2) He acted on his own initiative at times instead of the revelation of Allah
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3) and thus proves that all the decisions and actions of Nabi were notWahyun4(Revelation) revealed which means he acted outside of being a Messenger and thus
Allah reprimands him as Prophet.
More examples:
"O you who believe! do not put questions about things which if declared to you may
trouble you, and if you question about them when the Quran is being revealed, they
shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing." Sura
5/101
Again, if everything uttered by Prophet Muhammad wereWahyun (Revelation)
revealed then the believers would not have been restricted to seek the answers to their
questions from the Quran, correct?
Hence, the wisdom of Allah restricting the believers to theWahyun (Revelation)
revealed for getting answers to their queries, it is confirmed that apart from Revelation
revealed whatever the Prophet Muhammad spoke was not Revelation revealed but his
ordinary human speech said the by the human side of the Messenger, per ayat 'Prophet.
Hence, otherwise the believers would not have been restricted to get answers through
(Revelation) revealed.
In Sura 9/64 the Hypocrites are exposed as those who are afraid of any
message being revealed in the Quran which will expose them:
"The hypocrites fear lest a Surah should be sent down to them telling them plainly of
what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear."
Sura 9/64
Again, we have a difference between Nabi / Prophet and Rasul / Messenger.
Hence, the ordinary SPEECH / HADITH of the Prophet Muhammad other than
Wahyun (Revelation) revealed was always presented to the Hypocrites day and night,
but they did not fear that, and instead demonstrate their hesitation againstWahyun
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(Revelation) revealed.
In Sura 33/37 was not about Wahyun (Revelation) revealed at all it was about his
personal FEELINGS towards Zayd's wife that he kept to himself being human, shy he
did what any other human being would do, Subhan Allah.
"And [remember], when you said to the one on whom Allah bestowed favor and you
bestowed favor, "Keep your wife and fear Allah ," while you concealed within yourself
that which Allah is to disclose. And you feared the people, while Allah has more right
that you fear Him. So when Zayd had no longer any need for her, We married her to
you in order that there not be upon the believers any discomfort concerning the wives
of their adopted sons when they no longer have need of them. And ever is the
command of Allah accomplished." Sura 33/37
All Prophets are prone to mistakes / error which reflect once again their humanity.
When Prophets make mistakes this isn't the same as sinning. This is why we have to
study the Qur'an carefully.
Why did Allah differentiate between Prophet versus Messenger?
I swear by the star when it goes down, that your companion has not gone maalla
(has astrayed), wam ghaw(nor does he err)Sura 53/1-2
Allah reprimands the Prophet as Prophet and even then the mistakes aren't deliberatelyand defiantly disobedient acts. Yet, Allah never Messenger this is a crucial point to
understand.
However, as a Messenger of Allah their sole duty is to convey the Messenger. Allah
informs us that the Prophet Muhammad was not astray nor was he in error. What was
coming to him periodically was wahyun (revelation).
However, from time to time when wahyun (revelation) was not coming he did speak
out of his own desire. Yet, this still doesnt constitute that he was dallan (lost) nor does
this say that he was not guided.
Allah made it clear before the Prophet hood of the Prophet Muhammad, he was
already lost and not guided:
And He found youllan(lost)and guided Sura 93/7
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The Prophet which represents the human side of the Messenger
We have to remember as a Prophet of Allah this doesnt guarantee him necessarily
being free from error. The prophet is the man himself which represents his life, in his
private affairs, in his social relations with those around him, and in his human conduct.
Now this is coming down to his human conduct, he was susceptible to rebuke from
Allah.
For this reason, he used to be reprimanded in his capacity as a prophet.
Allah says:
O you prophet, why do you prohibit what Allah has made lawful for you, just to
please your wives? Sura 66/1
No prophet shall acquire captives, unless he participates in the fighting. You people
are seeking the materials of this world, while Allah advocates the Hereafter. Sura 8/67
Even the prophet cannot take more of the spoils of war than he is entitled to. Anyone
who takes more than his rightful share will have to account for it on the Day of
Resurrection. Sura 3/161
And when the human side of the Messenger, hence the Prophet sought forgiveness
for some of his relatives, our Allah said to him:
Neither the prophet, nor those who believe shall ask forgiveness for the idolworshipers, even if they were their nearest of kin, once they realize that they are
destined for Hell. Sura 9/113
Concerning a very hard battle the believers fought, the Almighty says:
Allah has redeemed the prophet, and Muhjireen (the immigrants) and the
supporters who hosted them and gave them refuge (Ansr), who followed him during
the difficult times. That is when the hearts of some of them almost wavered. Sura
9/117
Allah also instructed the prophet to be reverent of Him, and to follow the revelation,
and to trust in Him, and in prohibiting him from obeying the disbelievers:
O you prophet, you shall reverence Allah and do not obey the disbelievers and the
hypocrites. Allah is Omniscient, Most Wise. Follow what is revealed to you from your
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Lord. Allah is fully Cognizant of everything you all do. And put your trust in Allah.
Sura 33/1-3
Now all of the above one thing in common that anyone can see clearly is that Allah is
him as a Prophet and not as a Messenger.
The Quranic discussion about the relationship between the Prophet and his wives
who are the mothers of the believers also addresses him as a Prophet and not as a
Messenger:
O prophet, say to your wives, If you are seeking this life and its vanities, then let me
compensate you and allow you to go amicably. Sura 33/28
The prophet had trusted some of his wives with a certain statement. Sura 66/3
When Allah was addressing the mothers of the believers, however, Allah didnt say
O wives of the messenger, rather, it said:
O wives of the prophet, if any of you commits a gross sin, the retribution will be
doubled for her. This is easy for Allah to do. Sura 33/30
O wives of the prophet, you are not the same as any other women. Sura 33/32
Hence, this relationship with the people around him also addresses him as a prophet,
O prophet, tell your wives, your daughters, and the wives of the believers that theyshall lengthen their garments. Sura 33/59
The prophet is closer to the believers than they are to each other, and his wives are like
mothers to them. Sura 33/6
O you who believe, do not enter the prophets homes unless you are given permission
to eat. Sura 33/53)
Others made up excuses to the prophet: Our homes are vulnerable, Sura 33/13)
In light of this, the prophet is the man, in his behaviour, in his private and publicsocial relations, for this reason, he was addressed as the prophet to follow the
revelation.
Now we have the Messenger
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Thus, when the prophet speaks with the Quran, he is the messenger who should be
obeyed for the sake of Allah,
We did not send any messenger except to be obeyed in accordance with Allahs will
Sura 4/64
This is why Allah says whoever obeys the Messenger hence, obeys Allah because as the
Messenger represents the voice of the Sender and the messenger conveys the message
of the Sender.
Whoever obeys the messenger is obeying Allah Sura 4/80
So we have the Prophet as a human being was the first to obey the Quranic revelation,
and the first to implement it on himself.
O you prophet, you shall reverence Allah and do not obey the disbelievers and thehypocrites. Allah is Omniscient, Most Wise. Follow what is revealed to you from your
Lord. Allah is fully Cognizant of everything you all do. And put your trust in Allah.
Sura 33/1-3
Whenever addresses the prophet remember, the Prophet himself was ordered to follow
the Messenger, hence the revelation, and the instruction came to obey the messenger,
that is, to obey the prophet when he spoke using the message, i.e. the Quran because as
a Messenger the Prophet does not speak from his own desire he only speaks what he is
instructed to speak.
Say, Obey Allah, and obey the messenger. Sura 24/54
Why dont they study the Quran carefully? There does not occur a single instance in
the Quran of Allah saying:
Obey Allah, and obey the prophet, or obey the Prophet or Muhammad.
Why is this important? Its very important because obedience is not due to human side
of the Messenger which is the prophet who is a human being.