Although they were normal humans, they were distinguished as they were chosen as a messenger, to convey the message of God or a book they received from Allah.
They also were chosen as an example for their nation, in regards to how they practiced and implemented the divine commands and messages of God. Here we will be mentioning the prophets, in order of how many times they were directly mentioned in the Quran. Musa Moses mentioned times Prophet Musa received the book Tawraat Torah , and was sent to the tyrant Pharaoh, who considered himself a god and expected his people to worship him along with other statues. Prophet Musa was mentioned the most in the quran, as his story and the morals within them transcends time and has great value in Islamic history Ibrahim Abraham — 69 times Prophet Ibrahim A.
He was mainly known for being the first person to build the sacred Kaaba. He was also given the Suhof Scrolls to help guide his nation to monotheism. Nuh Noah — 43 times Prophet Nuh preached for years and was the first prophet to be persecuted by his nation.
He built an Ark, that later protected him from a severe flood that was afflicted onto the disbelievers. The miracle of this prophet, was that he was born without a father. Contrary to some beliefs, jesus is not the son of a God, and was sent strictly as a messenger, to guide his people to a life of nobility and good deeds. Some people joined Idris and they left Babylon, arriving in Egypt.
Idris spent a great deal of time preaching, worshipping and researching his ancestors, Adam and Eve. He is believed to have possessed great wisdom and was the first man to use a pen to write. Nuh — Nuh also called Noah received the message from Allah SWT that unless people started to recognise Him as the one true God, a great disaster would happen. Nuh dutifully spread the word of Allah SWT and attempted to warn people that if they continued to worship several gods, they would be punished.
He admitted a pair of each type of animal and awaited the arrival of the Great Flood which Allah SWT warned would happen, and it did. The people of Thamud refused to believe him until he performed a miracle. Allah SWT gifted the people of Thamud a she-camel, but the people of Thamud hamstrung the camel and Saleh warned them that as a consequence of their actions and disbelief, Allah SWT imparted punishment in the form of an earthquake.
Ibrahim — Ibrahim is one of the most highly regarded prophets and it is his devotion to Allah SWT that is revered at Qurbani. At the very last moment, Allah SWT swapped Ismail for a ram and spared his life, revealing the whole thing to be a test. Lut — Lut was sent by Allah SWT to the cities of Sodom and Gomorrah to promote monotheism and to inform the people of how homosexuality and acts of violent lust are sinful. He warned the people of the city about how they were sinning but they did not listen, and as such, the two cities were destroyed.
He is the father of the 12 tribes and is revered as a man of might. Yusuf — Yusuf sometimes referred to as Joseph was the son of Yaqub. His father loved him dearly and this caused jealousy amongst his brothers, so they threw him in a well. He was picked up by travellers and used as a slave, finally being imprisoned for a crime he did not commit. Despite his hardship, he did not give up his faith in Allah SWT. Ayyub — Ayyub also called Job was sorely tested by Allah SWT for many years, but he did not relinquish his faith in the Almighty and was rewarded for his unwavering belief and obedience.
Shu-ayyb — Shu-ayyb also known as Jethro was sent to the Midianite community as a prophet and spread the word of Allah SWT , warning the people that if they did not change their fraudulent ways, they would be punished. When the people did not listen, their community was destroyed. Shu-ayyb is revered as the most eloquent prophet. It follows, therefore, that no other mosque should bear such sanctity, that worship in it should be rewarded with more blessings in comparison with worship in other mosques and further there shall be no fourth mosque towards which it is lawful or even desirable for people to make a journey in order to offer prayers.
In contrast to the observations of the Holy Prophet the deniers of the Finality of Prophethood quote the following words scribed to Hadrat 'Aisha: "Say, indeed, that the Holy Prophet is the Final Apostle of God; but say not that no prophet will come after him.
Moreover the very words attributed to Hadrat 'Aisha are not authentic. No authoritative work on Hadith contains this observation of Hadrat 'Aisha nor any notable compiler of traditions has recorded or referred to it. This tradition is derived from a commentary entitled Durr-i- Manthur and a compilation of Hadith Known as Takmilah Majma-ul-Bihar, but its source and credentials are unknown. It is the height of audacity to put forward a statement of a lady companion in order to contradict the explicit observations of the Holy Prophet which the eminent traditionists have transmitted on the most authentic chains of transmission.
All authentic historical traditions reveal that the companions of the prophet PBUH had unanimously waged a war on the claimants to the prophethood and their adherents after the demise of the Holy Prophet PBUH.
In this connection the case of Musailama is particularly significant. I wish to inform you that I have been appointed as your partner to share in the burden of prophethood. Not only this but a war was waged on Musailama. History also bears witness to the fact that the tribe of Hunaifa Banu Hunaif had accepted Musailama's claim to prophethood in good faith. They had been genuinely led to believe that Muhammad PBUH had of his own accord declared Musailama as his partner in prophethood.
A man who had learnt Qur'an in the Holy City of Medina went to the tribe of Banu Hunaifa and falsely represented the verses of the Qur'an as having been revealed to Musailama.
Though Banu Hunaifa had been deliberately misinformed, nevertheless the companions of the Holy Prophet did not recognize them as muslims and sent an army against them. There is no scope here for taking the view that the companions had fought against them as rebels and not as apostates. Islamic Law lays down that in the event of a war against the rebel Muslims, the prisoners taken in battle shall not be taken into slavery.
The law further requires that even the rebellious Dhimmis, when taken as prisoners in battle, shall not go into slavery. But when military action was taken against Musailama and his followers, Hadrat Abu Bakr declared that the women and children of the enemy would be taken as slaves; and when they were taken prisoner in battle, they were enslaved. From among these a girl was given as a slave to Hadrat 'Ali. She bore him a son named Muhammad bin Hanfiya, who is a renowned figure in the history of Islam.
Al-Badaya wan-Nihaya, Vol. VI, pp. The charge against him was that he had preferred a claim to prophethood after the line of Prophets had ended in Muhammad PBUH and he had thus misled other people to affirm faith in his claim of prophethood. The action against Musailama was taken immediately after the death of the Holy Prophet PBUH under the leadership of Hadrat Abu Bakr Siddique may God be pleased with him , and it had the unanimous support of the entire body of the companions. There can be found no better and explicit example of the consensus of the companions than this.
A glance through the history of Islam from the first century up to the modern times reveals to us the fact that the ulema of all periods in every Islamic country of the world are unanimous in their conviction that no new prophet can be raised after Muhammad PBUH.
They all agree in the belief that anyone who lays a claim to Prophethood after Muhammad PBUH and anyone who puts faith in such a claim is an apostate and an outcast from the community of Islam. The following facts are appended as an illustration of this: 1. A man in the time of Imam Abu Hanifa 80 A. He is the chosen Prophet and the favorite Messenger of Allah. He is the last of the Prophets, Leader of the pious, chief of the Messengers of Allah and the beloved one of the Lord.
After him every claim to Prophethood is an error manifest and worship of one's evil-self. The proof of this lies in the fact that none but a prophet can be the recipient of Divine revelations and God has affirmed that Muhammad has no sons among ye men and he is the Messenger of God and that He has sealed the office of Prophethood. Imam Ghazali A. H A. For example, if someone says that it is possible for a person to attain the office of Prophethood after our Apostle Muhammad PBUH , we shall not hestitate to pronounce him as an infidel, but in the course of a controversy the man who wishes to prove that any reluctance in pronoucing such a person as an apostate is a sin shall have to seek the aid of consensus in support of his arguments, because reason is no arbiter against the possibilty of the existance of a 'new prophet.
The status of a Prophet is higher than that of the Messenger. The fact is that such absurdities can be indulged in ad infinitum. It is not difficult, in our view, to make different interpretations of a word. Besides, there is no ample scope for people to commit blunders ever and beyond these points in the exposition of these clear words. We cannot even say that those who make such interpretations are guilty of the denial of clear injunctions.
But to refute those who have but their faith in the false expositions we shall say that the entire Ummah by a consensus of opinion recognizes that the words 'No Prophet shall come after him' and the context of the traditions suggests that the Holy Prophet meant that 'No Prophet, nor Messenger shall follow him. Al-Iqtisad Fil Aiteqad, p.
Mohy-us-Sunnah Baghawi died A. Hence he is the final Prophet H writes in his commentary entitled Kashshaaf, "If you ask how Muhammad can be the last of the Prophets when Hadrat 'Isa Jesus Christ will appear towards the end of the world? I shall reply that the finality of Prophethood of Muhammad PBUH means that no one will be endowed with prophethood after him.
Moreover, Hadrat 'Isa will appear as a follower of Muhammad and he will offer prayers with his face towards the Qiblah of Islam, as a member of the community of the Muslims. Qazi 'Iyad died A. He had also conveyed to us the Divine message that he has finally sealed the office of Prophethood and that he has been sent as a Prophet and a Messenger to the whole of mankind.
It is the consensus of the entire Ummah that these words of the Holy Prophet are clear enough and eloquently speak of the fact that they can admit of no other interpretation or amendment in their meaning.
Hence there is no doubt that all these sects are outside the pale of Islam not only from the view-point of the consensus of the Ummah but also on the ground of these words having been transmitted with utmost authenticity. Imam Razi A. But the Prophet who will have no successor is more considerate and provides clear guidelines for his followers, for he is like a father who knows that after him there will be no guardian or patron to look after his son.
Allama Baidawi died A. He is the one in whom the line of Prophets ends or the one whose advent has sealed the office of Prophethood.
God shall not appoint another prophet after him. And when Hadrat 'Isa appears again, he will be a follower of the Shar'iah of Muhammad, and one among faithful.
Henceforth there is no prophethood after him, nor is there any partner with him in prophethood Allama Ibn Kathir died A. Every messenger is a prophet, but all prophets are not messengers.
Any one who lays a claim to prophethood after Muhammad PBUH is a liar, a disruptionist, an imposter, depraved and a seducer despite his wonderous jugglery and magical feats.
Any one who would make this claim in future till the end of the world belongs to this class. Allama Ibn Nujaim died A. Mulla Ali Qari died A. Shaikh Isma'il Haqqi died A. The connotation of the word is that the Holy Prophet PBUH was the last of all prophets and God has sealed the office of prophethood through his agency. In Persian the same meaning will be expressed by the term 'Mohar Paighambran'. The seal of Prophets i. Other reciters pronounce the word Khatim with the vowel point under the letter ta which means to say that Muhammad PBUH was the one who sealed the doors of prophethood.
In Persian the same meaning will be expressed by the term 'Mohar Konindai Paighambran,' 'Sealer of the prophets,' so both ways the word Khatam bears one and the same meaning He will neither receive any Divine revelation nor will issue new injunctions; he will act as a follower of Muhammad PBUH.
Henceforth anyone who says that a prophet will succeed Muhammad PBUH will become an apostate, because he has denied a basic article of faith. Similarly anyone who casts doubt about the finality of Muhammad's prophethood, will also be declared an infidel, because the foregoing discussion has distinguished right from wrong.
In Fatawa-i-Alamgiri which was compiled by the eminent scholars of the Indian sub-continent at the command of Aurangzeb Alamgir, in the 12th century Hijri, it is recorded: "A man who does not regard Muhammed PBUH as the final Prophet of God, is not a Muslim, and if such a man claims to be a messenger or prophet of God, he shall be proclaimed an apostate.
Allama Shoukani died A. The second reading means that the Holy Prophet was the seal by which the office of Prophethood was finally closed; and that his advent lent grace to the group of Allah's Prophets. There is no difference of opinion among Muslims on this point.
The Sunnah has clearly explained this and the Ummah has reached a consensus on it. Hence anyone who lays a contradictory claim against this position shall be declared an apostate ibid. We have indicated their years of birth and death in each case so that the reader may realise at first glance that this list includes eminent authorities of every century of the Islamic History falling between the first and thirteenth century.
We might even have added expositions by the learned doctors of Islam belonging to the fourteenth century; but we omitted the Ulema of the 14th century purposely because someone might state that these scholars had explained the meanings of Khatam-i-Nabuwat as 'the Seal of all Prophets' to refute the claim of the 'new prophets' of the modern age.
It cannot, however, be said that the ulema of the past centuries entertained feelings of animosity against a later day personality claiming to be a prophet. These writings also make it clear beyond doubt that from the first century up to the present-day the entire Muslim world has unanimously taken the expression Khatam-un-Nabiyyin to mean 'the Last of all Prophets.
There has never been any difference of opinion among muslims that any person who prefers a claim to prophethood and those who believe in such a claim to prophethood are outside the pale of Islam. It is now up to all reasonable persons to judge that in the face of all this massive evidence- the plain dictionary meaning of the phrase 'Khatam-un-Nabiyyin' the interpretation of the Quranic verse in its true perspective, the exposition of the Holy Prophet himself and the consensus on the finality of prophethood of Muhammad PBUH of the entire body of muslims all over the world from the time of the companions of the Holy prophet to the present day followers of Islam-what scope is left for an alternative interpretation and what justification can they give for opening the door of prophethood for a new claimant.
Furthermore, how can those people be recognized as Muslims who have not only expressed their opinion in favour of opening the door to prophethood, but they have, in fact, catapulted a man into the mansion of the Prophets of God and have become the followers of this trespasser? In this connection three more points are noteworthy. In the first place, Prophethood is a delicate matter. According to the Holy Qur'an the idea of Prophethood is such a fundamental article of faith that one who believes in this idea is a believer and he who disbelieves is an infidel.
If a man does not put his faith in a prophet, he is an apostate; similarly if he believes in the claim of an imposter to be a prophet, he becomes an infidel. In such a delicate and important matter Omniscient God certainly cannot be expected to have made a slip.
The Apostle of God would never have passed away without having forewarned his people that other Apostles would succeed him and that his followers must put their faith in the succeeding prophets.
Had God and His Messenger PBUH any intention of undermining our faith by hiding from us the possibility of opening the door of Prophethood after the advent of Muhammad PBUH and the coming of a new prophet, thus leaving us in a quandary that if we did not believe in the ministry of a new prophet we would apostate from Islam?
Further than this, not only were we kept in the dark by God and His Messenger PBUH about all this, but, on the contrary, they made observations and affirmations which the Ummah for the last thirteen [now fourteen] hundred years has taken to mean and even today holds the view that no prophet will come after Muhammad PBUH.
Could God and His Messenger really temper with our faith? Supposing for a moment that admittance to the office of Prophethood is open and a new Prophet does appear, we shall refuse him without fear. For this refutation, God might call us to account on the Day of Judgement; but we shall place the whole record of His own affirmations and injunctions before Him and this evidence will prove that God-forbid Allah's Book and the Sunnah of His Messenger had led us to disbelieve the new prophet and had thus condemned us to be infidels.
We have no fear that after considering this record God Almighty will consider it fit to punish us for blasphemy against the new Prophet. But if the door of Prophethood is in fact closed and no Prophet will arise after Muhammad PBUH , and despite this fact a person puts his faith in the claim of a new prophet, that person should think well indeed as to what record can be presented before God in his defense to avoid the punishment for blasphemy and to achieve salvation?
Such a man should look through the material of his defense before he is produced in the August Court of the Almighty. He should compare this material with the record that we have presented and then judge for himself if the material upon which he is relying for his defense is worth the trust of a reasonable man and can he court the risk of facing the charge of blasphemy and be punished for it with the kind of defense that he has at his disposal?
The second point which requires consideration is that Prophethood is not a quality to be acquired by any person who proves himself worthy of it by devoting himself to prayers and righteous deeds.
Nor is it anything like a reward given in recognition of good service. Prophethood is an office and Allah appoints some person to this office to fulfill a special need. When such a need arises, God appoints a Prophet to fulfill it. Allah does not send prophets in rapid succession when there is no need or when the need has been fulfilled. When we refer to the Quran in order to find out conditions when the Prophets were appointed by Allah, we come to know that there are only four conditions under which the Prophets have been sent unto the world.
Firstly there was need for a prophet to be sent unto a certain nation to which no prophet had been sent before and the message brought by the Prophet of another nation could not have reached these people. Secondly, there was need for appointing a prophet because the message of an earlier Prophet had been forgotten by the people, or the teachings of the former prophets had been adulterated and hence it had become impossible to follow the message brought by that Prophet.
Thirdly, the people had not received complete mandate of Allah through a former prophet. Hence succeeding prophets were sent to fulfill the task of completing the religion of Allah.
Fourthly, there was need for a second prophet to share the responsibility of office with the first prophet. The cultural history of the world bears testimony to the fact that since the advent of the Holy Prophet PBUH up to the present time such conditions have always prevailed in the world which were conducive to transmitting his message to all nations at all times. It follows, therefore, that different nations no longer need different prophets after the time of the Holy Prophet PBUH.
The Holy Quran and the records of Hadith and the biographical details of the life of Muhammad PBUH stand witness to the fact that the Divine message brought into this world by the Holy Prophet is extant in its original and pure form. The Prophet's message has suffered no process of distortion or falsification.
Not a single word has been added to or expunged from the Holy Book which the Prophet PBUH brought unto the world from Almighty Allah, nor can anyone make additions to or delete anything from it till the Day of Resurrection. The message which the Holy Prophet PBUH conveyed by word and action has been transmitted to us in such comprehensive, pure and original form that we feel as if we were living in the environment and period of the Holy Prophet PBUH.
In this way the second condition under which prophets are sent unto the world has also been fulfilled. Hence there is no room for a new prophet to carry the divine mission to completion. As regards the fourth condition, if a partner were really needed he would have been appointed in the time of Prophet Muhammad PBUH to share the burden of his ministry. Since no co-prophet was appointed, this condition also stands fulfilled.
We should, therefore, look around for a fifth condition under which a new prophet might be needed after Muhammad PBUH. If a man argues that people have fallen into depravity, hence there is need for a new prophet to reform the degenerate people, we shall ask him: when did a prophet ever come to introduce reforms only that we should need one now to carry out the work of reformation?
A prophet is appointed so that he may be the recipient of Divine revelation and Divine revelations are made with express purpose of transmitting a new message or to correct the wrongs that have crept into an earlier religion. When the Holy Qur'an and the Sunnah of the Holy Prophet PBUH have been preserved in their original and comprehensive form and when the Divine mission has been completed by Muhammad PBUH , all possible need for the transmission of Divine revelations have now been fulfilled and there is further need only of reformers to cleanse the evils of mankind, but there is no room for the prophets.
The faithful form one Ummah and the disbelievers automatically form different community. The difference that keeps these two communities apart is not peripheral or superficial but a basic and fundamental difference of belief or disbelief in a prophet; and those two communities can never merge with each other unless people of one side decide to surrender their faith.
In addition, these two Ummahs obtain guidance and derive their law from two different sources. One sect follows the law emanating from the Divine message and Sunnah of the Prophet they believe in; the other community is fundamentally opposed to the idea of this Prophet being the law-giver. On this basis, it becomes an impossibility for these two sections to join in a unified and cohesive society.
It will be perfectly clear to a man who keeps the above facts in view that the Finality of Prophethood is a great blessing from Allah for the people of Islam. It is due to this that the Ummah has been able to form a permanent universal brotherhood. The belief in the finality of Prophethood has secured Muslim society from the danger of any fundamental dissension which might result in permanent division in its ranks.
Now every man who accepts Muhammad PBUH as a divinely appointed Guide and Leader and also is not inclined to seek instruction from any other source except the Divine message of the Holy Prophet PBUH is a member of the brotherhood of Islam and on this basis, can join this brotherhood at any time.
If the office of Prophethood had not been sealed once and for all after Muhammad PBUH , the people of Islam could never have forged a cohesive society; for every new prophet would have shattered the unity of the Ummah. A reasonable man after a little deliberation will come to the conclusion that when a prophet has been sent to the whole mankind not just to a certain group or nation , and when the Divine message has been completely transmitted through this Prophet and further when the teachings of the Prophet have been fully preserved, the office of prophethood should be sealed after him in order that the whole world may unite in allegiance to this Prophet and form one brotherhood of the faithful.
Only in this way can universal brotherhood of Islam be secured against needless dissensions which might have repeatedly erupted on the appearance of every successive prophet. A prophet may be a shadow or a buruzi prophet; or "a prophet who is law-giver and the bearer of a Divine book. This division of mankind is unavoidable when the need for a prophet is inevitable. But in the absence of such a need, it is utterly impossible to expect that Allah in His Wisdom and Beneficence will needlessly cause strife among His creatures on the question of faith and disbelief, thus for ever preventing His creatures to form one Ummah.
Hence what is confirmed by the Qur'an and what is clearly affirmed to be true by the Sunnah and the consensus of the Ummah, is also corroborated by reason. Reason demands that the office of prophethood should remain sealed hereafter for all time to come. They argue that Christ was a prophet, hence his re-emergence is not contrary to the concept of the finality of prophethood. The concept of the finality of prophethood is valid, but, nevertheless the idea of the arrival of 'Christ incarnate' is also tenable.
Christ PBUH is dead. The person whose arrival has been foretold in the tradition is a 'man like Christ', 'An incarnation of Jesus. And he is such and such a person who has already arrived. To follow him is not contrariwise to belief in the Finality of prophethood. After going through this collection of Ahadith, the reader can judge for himself as to how the observations of the Holy Prophet PBUH are being presented today in a form which bears no relation to their original shape and content.
Another tradition reported by Hadrat Abu Huraira says, "The Doomsday shall not be established before the descent of Jesus, son of Mary," and these words are followed by the text as given in the tradition above. A congregation for prayer will be held for him. He will distribute such an enormous quantity of goods that none will be left in need of anything. He will abolish taxes.
He will encamp at Rauha a place situated at a distance of 35 miles from Medina and from there, set out to perform Hajj or Umrah or both. The enemy of God, Dajjal, on seeing him will start melting like salt in water.
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