PROPHETHOOD
A prophet is a model human being who brings news from the divine realm. The Quran portrays prophets as human beings, emphasizing this model-human aspect of them. This is not without reason. If an angelic model were used instead of a human model, the prophet would cease to be a being that people could follow, becoming merely an abstract means of gratification, revered, loved, and praised. The Quran speaks of the existence of a concept of prophethood in this second sense, but presents it as a product of shirk (polytheism).
While prophets, who are messengers of God, are being drawn towards being considered partners of God, the pretext of 'respect for prophets' is used. We see that the Quran primarily wages war against this deviation. The mentality that wants to see and portray prophets as superhuman beings, angels, etc., is described as shirk(polytheism), and against these delusions of shirk(polytheism), emphasis is placed on the fact that the prophets were human beings.
7.And they say: "Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him?
8. "Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?" And the Zalimun (polytheists and wrong-doers, etc.) say: "You follow none but a man bewitched."
9. Look at their various views about you! They have gone astray and are not able to find the right path.
The Quran's questioning of Jesus, who was declared the son of God, is not due to doubts about Jesus, but rather to document the treachery of humankind in using prophets as mere tools while deifying them.
And when Allah will say (on the Day of Resurrection): "O Jesus, son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' " He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours, truly, You, only You, are the All-Knower of all that is hidden and unseen.
Quran then draws attention to another truth about monotheism: Prophets no longer have the power to control anything at the world after their death. No human being, no matter how great, can continue to control the anything at the world after death. Such a thing contradicts being a human being. And all prophets are human.
"Never did I say to them aught except what You (Allah) did command me to say: 'Worship Allah, my Lord and your Lord.' And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things.
According to Jews, the Prophet Elijah, and according to Christians, the Prophet Jesus, will return to earth and guide humanity back to the right path. This understanding of the People of the Book has also spread to Islam through Israiliyyat(Judeo-Christian narrative traditions) fabrications. Verses 30-31 of Surah Zumer correct a slander that polytheism has inflicted upon the institution of prophethood under the guise of respect for the prophets:
30. Verily, you will die and verily, they (too) will die.
31. Then, on the Day of Resurrection, you will be disputing before your Lord.
And We granted not to any human being immortality before you, then if you die, would they live forever?
Claiming that the bodies of the prophets remain alive until the Day of Judgment is a shirk assertion completely contrary to the Quran. This is done first to make the prophets immortal, and then to register and establish their masters, whom they label as 'heirs of the prophets,' as possessing the same quality. To the approach that attempts to justify declaring Jesus Christ the son of God with the argument of "out of respect for Him," the Quran gives the following answer on behalf of God's messengers:
The Messiah will never be proud to reject to be a slave to Allah, nor the angels who are near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.
And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals,
Even Prophets can not communicate with people living today...
19. Not alike are the blind and the seeing.
20. Nor are (alike) the darkness and the light.
21. Nor are (alike) the shade and the sun's heat.
22. Nor are (alike) the living and the dead. Verily, Allah makes whom He will hear, but you cannot make hear those who are in graves.
And how many a generation before them have We destroyed! Can you find a single one of them or hear even a whisper of them?
69. And We have not taught him (Muhammad SAW) poetry, nor is it meet for him. This is only a Reminder and a plain Quran.
70. To warn whoever is alive and justify the word against the disbelievers.
52. So verily, you cannot make the dead to hear (i.e. the disbelievers, etc.), nor can you make the deaf to hear the call, when they show their backs, turning away.
53. And you cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and have submitted to Allah in Islam (as Muslims).
80. Verily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers), nor can you make the deaf to hear the call, when they flee, turning their backs.
81. Nor can you lead the blind out of their error, you can only make to hear those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and who have submitted (themselves to Allah in Islam as Muslims).
In matters of rational knowledge and understanding (al-ma'qulat), ignorance is like a veil over the eyes, a covering over the heart, and a weight in the ears that prevents hearing. Understanding the truths of the Quran is the lot of those who are free from these veils, coverings, and weights. Similarly, knowledge and understanding based on reason are like the life that gives form to the eyes and ears. The Quran is an entity perceived through the powers of sight and hearing. Just as it is impossible for the dead to see or hear, it is also impossible for someone devoid of rational knowledge to comprehend religious truths.
No one other than God has the authority
to declare something forbidden.
O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress(exceed). Indeed, Allah does not like transgressors.
Say: "Will you inform Allah about your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Aware of everything.
In religion, only Almighty God determines what is permissible and what is forbidden. That is, the authority to declare something permissible or forbidden has not been given to anyone, including the prophets. What is permissible or forbidden is known only through divine revelation, and those who receive this divine revelation are the prophets commissioned with prophethood. Even the prophets have no authority to determine what is permissible or forbidden, and the following verse clearly emphasizes that other people have no such authority
Say, ‘Have you regarded what Allah has sent down for you of [His] provision, whereupon you have made some of it unlawful and [some] lawful?’ Say, ‘Did Allah give you the sanction [to do so], or do you fabricate a lie against Allah?’
It is forbidden for individuals to make judgments about what is halal (permissible) and haram (forbidden) in matters for which God has not revealed a ruling, as this constitutes slander against God. The authority to determine what is halal and haram in the name of religion belongs solely to God Almighty.
And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.
32. ask them, "Who has made it unlawful to maintain beauty and to eat the pure foods which God has created for His servants? They are made for the believers in this world and are exclusively for them in the life hereafter." Thus do We explain Our revelations to the people who have knowledge.
33. Say: "the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge."
143. Eight pairs; of the sheep two (male and female), and of the goats two (male and female). Say: "Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Inform me with knowledge if you are truthful."
144. And of the camels two (male and female), and of oxen two (male and female). Say: "Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose? Or were you present when Allah ordered you such a thing? Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Allah guides not the people who are Zalimun (polytheists and wrong-doers, etc.)."
145. Say: "I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be a dead animal or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., or on which Allah's Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits, (for him) certainly, your Lord is Oft-Forgiving, Most Merciful."
Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.
Let us consider these points in light of the verses we have discussed so far:
1- God does not allow anyone to share in His judgment.
2- The messenger's duty is to convey God's verses, and consequently His commands and prohibitions, to people.
3-Therefore, the Messenger follows the Quran and warns with the Quran while performing his duty.
4- The Messenger of Allah, by virtue of being an authority, head of state, commander, family man, etc., can impose certain prohibitions; however, these cannot be considered haram (forbidden).
5- A warning to believers that the Messenger of Allah cannot say anything on any matter concerning the establishment of religious rulings.
44. And if he had forged a false saying concerning Us (Allah),
45. We surely should have seized him by his right hand (or with power and might),
46. And then certainly should have cut off his life artery (Aorta),
47. And none of you could withhold Us from (punishing) him.
6- And lastly the phrase " not considering forbidden what Allah and His Messenger have forbidden" implies that if the Messenger of Allah had prohibitions different from those forbidden by Allah, the words would be: "not considering forbidden what Allah and His Messenger have forbidden." Separating what the Messenger forbade from what Allah forbade would imply that the two groups of forbidden things cannot be the same. However, the deliberate linking of Allah and His Messenger clearly shows that what the Messenger forbade is nothing other than what Allah forbade.
As stated at the end of the following verse, following the Prophet is reinforced as following the Quran.
Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Taurat (Torah) and the Injeel (Gospel), - he commands them for Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah's Covenant), and from the fetters (bindings) that were upon them. So those who believe in him, honour him, help him, and follow the light (the Quran) which has been sent down with him, it is they who will be successful.
The fact that the Messenger of Allah commanded good and forbade evil, declaring good and pure things lawful and bad and impure things unlawful, is not a matter of him making these decisions himself, but rather a matter of conveying what is already in the Quran. The attribution of these actions to the Prophet is due to his status as a messenger. The messengers of Allah convey the commands and prohibitions in Allah's book exactly as they are, without any additions or subtractions. Since many verses state that Allah has declared good and pure things lawful and bad things unlawful, the attribution of these same actions to the Messenger of Allah indicates that he only conveyed the rulings found in the book, the Quran; it does not give him the authority to make rulings on his own. Therefore, our Prophet was warned in the following manner for declaring something unlawful for himself that Allah had made lawful. This was a personal choice he made in his capacity as a "Nebi" If He had the authority to forbid something, such a warning would not have been given. This verse serves as a reminder of this warning to other people as well...
O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.
At the end of the verse, we read the very meaningful words, "Allah is Most Forgiving, Most Merciful." This indicates that Allah is the Most Gracious, that Allah will forgive. Throughout the Quran, we read that Allah's messengers are praised and glorified. So why does Allah include this event in the Quran? The clear answer is that Allah includes this to remind all believers throughout all times that no one, not even Allah's prophets, has the authority to play the role of lawgiver.
Even prophets can make mistakes.
They can commit a sin.
No prophet is an angel. Therefore, no prophet can be considered a being incapable of error or sin. To think of prophets in this way would be blasphemy, as it would elevate them to the status of divinity.
Every prophet can commit sins; to claim otherwise is shirk(polytheism). There are prophets who have sinned. To claim otherwise is to deny the clear statements of the Quran. In this regard, we quote what the Quran says:
That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path;
So be patient. Verily, the Promise of Allah is true, and ask forgiveness for your fault, and glorify the praises of your Lord in the Ashi (i.e. the time period after the midnoon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before midnoon)
So glorify the Praises of your Lord, and ask for His Forgiveness. Verily, He is the One Who accepts the repentance and forgives.
And seek the Forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful
So know that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes).
According to the information given in these verses, Prophet Muhammad was informed that he should seek forgiveness from Almighty God for his own mistakes as well as for the sins of all believing men and women. The general message of the verse also serves as a warning to those who, in the past and present, have exploited, abused, and profited from religion and Muslims by exploiting claims of "innocence, sinlessness, and even chosenness."
May Allah forgive you. Why did you grant them leave, until those who told the truth were seen by you in a clear light, and you had known the liars?
“A prophet does not make the same mistake twice, does not constantly make mistakes, and does not die without his mistakes being corrected and without him seeking forgiveness.” The immediate correction of the Prophet's erroneous behavior by Almighty God is to prevent his followers from continuing the same mistake by repeating it. The prophets' infallibility lies in the transmission of revelation to humanity; it does not lie in their never making mistakes.
As an example from Prophet Moses:
15. And he entered the city at a time of unawareness of its people, and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: "This is of Shaitan's (Satan) doing, verily, he is a plain misleading enemy."
16. He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.
17. He said: "My Lord! For that with which You have favoured me, I will never more be a helper for the Mujrimun (criminals, disobedient to Allah, polytheists, sinners, etc.)!"
18. So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!"
19. Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."
The aim is to highlight the fact that Allah's Messengers were human beings just like all of us, and that they should not be idolized or viewed as infallible divine figures.
Say: "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."
Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.
In the Day when Allah will gather the Messengers together and say to them: "What was the response you received (from men to your teaching)? They will say: "We have no knowledge, verily, only You are the All-Knower of all that is hidden (or unseen, etc.)."
This verse is proof that prophets had no knowledge of what would happen after them, that is, of the unseen realm . Claims that prophets knew the state of their followers after their death, or that they were informed of these matters daily or evening, are completely fabricated in the name of truth and justice; they are slander against both the prophets and revelation.
The preservation of the spiritual and moral order in the universe, the provision of good, and the elimination of evil are solely in the hands of God. To consider anyone else as having authority in this matter would be shirk (idolatry).
21. Say: "It is not in my power to cause you harm, or to bring you to the Right Path."
22. Say: "None can protect me from Allah's punishment (if I were to disobey Him), nor should I find refuge except in Him.
23. "(Mine is) but conveyance (of the truth) from Allah and His Messages, and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever."
If Prophet Mohammed had the power, he would have done everything to force the disbelievers to embrace faith!
If their aversion is hard on you, then if you were able to seek a tunnel in the ground or a ladder to the sky, so that you may bring them a sign (and you cannot do it, so be patient). And had Allah willed, He could have gathered them together (all) unto true guidance, so be not you one of those who are Al-Jahilun (the ignorant).
Say: "I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe."