The Divine Revelation


The Divine Revelation

 

Narrated ‘Aisha:

(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read.

The Prophet added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3) Then Allah’s Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”

Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allah’s Apostle described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Apostle asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while.

Narrated Jabir bin ‘Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet “While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, ‘Wrap me (in blankets).’ And then Allah revealed the following Holy Verses (of Quran):

‘O you (i.e. Muhammad)! wrapped up in garments!’ Arise and warn (the people against Allah’s Punishment),… up to ‘and desert the idols.’ (74.1-5) After this the revelation started coming strongly, frequently and regularly.”

The incredible wisdom of Luqman


The story of Luqman is mentioned in Sura Luqman (31:12-19). More about Luqman is stated in Ibn Kathir’s book, “Stories of the Prophet”. A summary of that story is stated below.

Luqman Ibn ‘Anqa’ Ibn Sadun or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi, Luqman Ibn Tharan, was from among the people of Aylah (Jerusalem). He was a pious man who exerted himself in worship and who was blessed with wisdom.

Luqman was gifted with wisdom

Sufyan Ath- Thawri narrated from Al-Ash’ath after ‘Ikrimah on the authority of Ibn ‘Abbas (May Allah be pleased with him) that he was an Ethiopian slave who worked as a carpenter. Qatadah narrated from Abdullah Ibn Az-Zubair that Jabir Ibn ‘Abdullah when asked about Luqman, said: “He was short with a flat nose. He was from Nubia.”

Luqman was a carpenter

Yahia Ibn Sa’ id Al-Ansari said after Sa’ id Ibn Al-Musayib that Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not prophethood. ‘Umar Ibn Qais and Al-A’mash narrated after Mujahid:

Luqman was a huge black slave, thicklipped. While he was preaching a man who used to know him saw him and said: “Aren’t you the slave of so and so who used to look after my sheep not so long in the past?”

Luqman said: “Yes!” The man said: “What raised you to this high state I see?” Luqman said: “The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me.” (This Hadith was narrated by Ibn Jarir after lbn Hamid after Al-Hakam.)

"The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me" (The reason for the elevation of status of Luqman)

Ibn Wahb narrates that Luqman’s answer to the question about what had raised his status that people came to him for advice was: “Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”

Path of Goodness - Lowering gaze, watching tongue, eating what is lawful, keeping chastity, undertaking promises, fulfilling commitments, being hospitable to guests, respecting neighbors, and discarding the unconcerned

Abu Ad-Darda’ added that Luqman the wise was granted wisdom because he was self-restrained, taciturn, deep-thinking, and he never slept during the day. No one had ever seen him observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died.

Luqman even used to frequent the princes and men of authority to mediate.

He even used to frequent the princes and men of authority to mediate. The majority of scholars are of the view that he was a wise man and not a prophet. Moreover, he was mentioned in the Glorious Qur’an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which the first act that he forbids is Shirk (joining others with Allah.)

Polytheism is forbidden

The Prophet of Allah (S.A.W.S) also referred to Luqman’s saying this to his son,

“O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed“ (Luqman, 31:13).

The next advice that Luqman gives to his son and to mankind is taking care of parents. He states their rights over the children and tells the children to be kind to their parents even if they were polytheists. However, it is clarified that they should not be obeyed if they are inviting to polytheism.

Man should be kind to his parents

This is followed by: “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place),” i.e., he forbids wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection.

Abu Sa’id Al- Khudri reported Prophet Muhammad (S.A.W.S) as saying: “If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public).”

Luqman’s further advice to his son is: “O my son! Aqim-As- Salah (perform As-Salah), enjoin (on people) Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad),”, i.e., with your hand, with your tongue and if you could not, let it be with your heart (i.e. reject and resent it).

Then, he advised him to observe patience, saying: “and bear with patience whatever befalls you,” for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected (but, the final reward form Allah would surely be his). “Verily, these are some of the important commandments (ordered by Allah with no exemption).”

Bear with patience whatever befalls you, for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected

Luqman warns his son against the sin of pride: “And turn not your face away from men with pride,” cautioning against being showy or arrogant. Further, the advice regarding one’s bearing is: “nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.”

Luqman then advises his son to be moderate in his walking: “And be moderate (or show no insolence) in your walking, and lower your voice,” i.e., if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Abu Hurairah (May Allah be pleased with him) narrated: The Prophet (S.A.W.S) said: “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek refuge with Allah from Satan for (their braying indicates) that they have seen a Satan” (transmitted by Imam Al-Bukhari in his Sahih).

Other advice given by Luqman has been mentioned in a book titled Hikmat Luqman (Luqman’s Wisdom). From this valuable book, we get the following:

“On my son! Verily, wisdom has brought the indigent to the courts of kings” (narrated by Damurah after As-Sariy Ibn Yahia).

Wisdom has brought the indigent to the courts of kings

“O my son! If you come to a people’s setting, start them with salutation (saying As-Salamu ‘Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty)” (narrated by ‘Abdah lbn Sulaiman after Ibn Al-Mubarak after ‘Abdur Rahman Al-Mas’ udi after ‘Aun Ibn ‘Abdullah).

“O my son! Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises” (narrated by Saiyar after Ja’far after Malik Ibn Dinar).

Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises

“O my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful” (narrated by Abul Ashhab after Muhammad Ibn Wasi’).

“O my son! I have never regretted keeping silent. If words are silver, silence is golden” (told by Hasan after Al-Junaid after Sufyan).

If words are silver, silence is golden

“O my son! Stay away from evil and it will stay away from you, for evil begets nothing but evil” (told by ‘Abdul Samad and Waki’ after Abul Ashhab after Qatadah).

“O my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith.

If you sit with people who remember Allah, your knowledge will benefit you else they will teach you if you do not know.

O my son! Do not sit in a gathering in which Allah is not mentioned because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. O my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die” (narrated by Imam Ahmed after ‘Abdur Rahman Ibn Mahdi after Nafi’ Ibn ‘Umar after Ibn Abu Malikah after ‘Ubaid Ibn ‘Umair).

“O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom of the Torah: “Kindness is the head of wisdom.”

Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.

And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.” And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).” And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father” (narrated by Abu Mu’awiyah after Hisham Ibn ‘Urwah).

Luqman advised his son not to befriend a fool for it might give him the impression that his foolishness is being approved of; and not to anger a wise man for he might distance himself (narrated by Dawud Ibn Rashid after Ibn Al-Mubarak after Mu’amir after Abu ‘Uthman).

Do not befriend a fool nor anger a wise man.

Luqman was once asked: “Who is the best one in terms of patience?” He said: “It is the one who practices no harm after observing patience.” Then he was asked: “Who is the best one in terms of knowledge?” He said: “It is he who adds to his own knowledge through the knowledge of others.”

Best one in terms of knowledge is the one who practices no harm after observing patience and the best one in terms of knowledge is the who adds to his own knowledge through the knowledge of others.

When asked: “Who is the best from among the whole people?” he said: “It is the wealthy.” They said: “Is it the one who has properties and riches?” He said: “No! But, it is the one who is generous in doing good when others seek it from him, and, it is the one who does not need anything from others”(narrated by Abdur Razzaq after Mu’amir after Ayyub after Abu Qulabah).

Yazid Ibn Hamn and Waki’ told us after Abul AShhab about Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter.

One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts from it. Luqman brought him the tongue and heart. The master asked: “Didn’t you find anything more pleasant than these?” Luqman said: “No!”

After a while, the master ordered him to slaughter a goat and to throw away two of the most malignant parts. Luqman slaughtered the goat and threw away the tongue and heart.

The master exclaimed and said: “I ordered you to bring me the most delicious parts and you brought me the tongue and heart, and I ordered you to throw away the most malignant parts and you threw away the tongue and heart, how can this be?” Luqman said: “Nothing can be more pleasing than these if they are good and nothing can be more malicious than these if they are malignant.”

Nothing can be more pleasing than Heart and tongue if they are good and nothing can be more malicious than these if they are malignant.

Dawud Ibn Usaid told us after Isma’il Ibn ‘Ayyash after Damdam Ibn Zar’ah after Shuraih Ibn ‘Ubaid Al-Hadrami after ‘Abdullah Ibn Zaid: Luqman said: “Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.”

Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.

Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah that according to Sufyan Ibn ‘Uyaynah, Luqman was asked: ‘Who is the worst of all people?” He replied: “It is the one who does not feel shame if found committing a sinful deed.”

Abu As-Samad reported to us that Malik Ibn Dinar said: I found some pieces of-wisdom as follows: “Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people’s lusts and desires.” And, “There is no good for you that you learn something new while you do not practice what you have learned previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn’t. Thereupon, he collected a second one.”

There is no good for you that you learn something new while you do not practice what you have learned previously.

Ibn Abu Hatim said: I was told by my father after Al-’Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn ‘Ubaid Al-Khuza’i after Sa’id Ibn Bashir that Qatadah said: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.

Many from among our earlier scholars, foremost among whom were Mujahid, Sa’id Ibn Al-Musayyb and Ibn ‘Abbas (May Allah be pleased with him), were of the viewpoint that Allah’s Statement that reads: “And indeed We bestowed upon Luqman Al- Hikmah (wisdom),” means: discretion and religious understanding. He was not a Prophet and nothing had been revealed to him Al- Wahi (Divine Inspiration).

Quranic Verses related to the story of LUQMAN [Quran: Surah Luqman (31:12-19)]

The Holy Quran

And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious understanding) saying: “Give thanks to Allah.” And whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise.

And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily joining others in worship with Allah is a great Zulm (wrong) indeed.

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents. Unto Me is the final destination.

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.

O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).

O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma’ruf – (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption).

And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses.”

What is Prophethood?


PROPHETHOOD IN ISLAM

The concept of prophethood is found in the three great monotheistic religions of Christianity, Judaism, and Islam. In Islam, however, it has a special status and significance.

According to Islam, Allah created man to worship Him and to lead a virtuous life based on His teachings and guidance. But how can man know and fulfill his role and the purpose of his existence if he does not receive clear and practical instructions of what Allah wants him to do?

The existence of prophethood, by which Allah sent a prophet to every nation to reveal His message in terms that the people could understand, has answered this question most effectively.

One might ask: How were the prophets chosen and which individuals were so honored?

Prophethood is Allah’s blessing and a favor that is bestowed on an individual chosen by Him to convey His message. From studying the lives of the prophets that have appeared, we notice several characteristics:

1. He is the best person in his community as regards morality and intellectual ability. This is necessary, for a prophets life serves as a model for his followers. His personality should not drive people away from his message, but rather inspire them to accept it and to

transform their own lives. After receiving the message, he is infallible on all matters dealing with the revelation. Although he might commit some small mistakes, but not in any matter that concerns the revelation, he cannot commit a sin.

2. He is supported by miracles, which derive from the power and permission of Allah and not of the prophet himself, to prove that he is not an impostor. Such miracles are direct challenges to the powers that be, for they do not follow the rules laid down by the

Experts in the affected field or activity By way of illustration, let us review some of the miracles recorded in the Old Testament, the New testament, and the Qur’an.

Moses’ Egyptian contemporaries excelled in magic. Thus his major miracle was to defeat the best magicians that the society could offer.

Jesus’ contemporaries were skilled physicians, and so he raised the dead and cured those suffering from incurable diseases.

Muhammad’s contemporaries were known for their eloquence and magnificent poetry. Therefore Muhammad’s major miracle was the Qur’an, which no poet could imitate or surpass, despite their repeated and vigorous efforts to do so.

All previous miracles were limited to a specific people living at a specific time.

This is not the case with the Qur’an, however, for this miracle is universal and everlasting. Although previous generations actually witnessed it, all future generations will continue to witness its miraculous nature in term of its style, content, and spiritual impact and message.

This ability of the Qur’an to rise above the limits imposed by time and space on all other miracles proves its divine origin.

3. Every prophet states clearly that what he receives comes from Allah and that it is for the well-being of humanity. He confirms what was revealed previously and what may be revealed by a future prophet, for his task is to convey the message entrusted to him by

Allah. Thus the revealed message is always the same in essence and purpose-it cannot deviate from prior or future revelations.

Prophets are necessary for conveying God’s instructions and guidance to mankind. Without this knowledge, we would be unable to answer the fundamental questions of our existence:

Why were we created? What happens after death? Is there an afterlife? Are we accountable for our actions? Is there any future reward or punishment for what we do? What about Allah, His angels, heaven, and hell?

Each of these questions, and all others, are answered in the revelation brought by the prophet. But in order for his community to believe and accept them, the prophet must be brought by individuals who have attained a position of trust and respect among their people. This is why he must be morally and intellectual superior to his contemporaries.

Based on this understanding, Muslims reject some of the stories found in the Old Testament concerning the prophets.

For example: The prophet Lot engaging in fornication-with his own daughters when

drunk, or the prophet David sending one of his military leaders to his death so that he could marry his wife. it is inconceivable to Muslims that a prophet of Allah could do such things.

Prophets are also miraculously supported by God and instructed by Him to affirm the continuity of His message. In brief, the divine revelation consists of the following information:

a) A clear concept of God, His attributes and creation, and what should and should not be ascribed to Him.

b) A clear idea about the unseen world, angels and jinn (spirits), paradise and hell.

c) Why has God created us? What does He want from us? Will we be rewarded (or punished) for obeying (or disobeying) Him?

d) A clear explanation of how to order our societies according to His will. This involves the implementation of a law that, when applied correctly and honestly, will bring about a happy and ideal society.

As we have seen in the above discussion, there is no substitute for prophets. Despite the tremendous and impressive advancements of modern science, even it cannot provide authentic information about the supernatural world or provide guidance. Its very nature, which is too materialistic and limited, precludes it from serving this purpose. Mystic experience is also unsuitable, for it is too subjective and, frequently, too misleading.

Now one might ask: How many prophets has Allah sent to humanity?

Although we cannot answer this question definitively, some Muslim scholars place the number at two hundred forty thousand. We are only sure of what is clearly mentioned in the Qur’an: God has sent one or more messengers to each nation, for He would not be just if he were to hold a nation to account for its actions w shout first informing its people of what is allowed and what is not.

The Qur’an mentions twenty-five prophets by name (i.e., Noah, Abraham, Moses, Jesus, and Muhammad, who are considered the greatest of all the prophets) and indicates that there were others not known to Muhammad. Muslims are required to believe in and to respect all of the messengers of Allah without exception.

Since all the prophets come from the same God and for the same purpose-to lead   humanity to Allah-belief in them all is essential and logical. If some are accepted and others are rejected, it is due to the individual’s misunderstanding of the prophet’s role or of racial (or other) bias.

The Muslims are unique in considering belief in all of the prophets of God to be an article of faith. The Jews reject Jesus Christ and Muhammad; the Christians reject Muhammad and, in reality, reject Moses because they do not abide by his laws.

The Muslims accept them all as messengers of God who brought guidance to mankind.

However, this acceptance is characterized with a degree of caution, for the Qur’an and the Prophet states the revelation conveyed by those prophets has been distorted and corrupted by those who received it.

We read in the Qur’an:

Say (O Muslims), we believe in Allah and that which is revealed to us and that which was revealed to Abraham and Ishmael, and Isaac and Jacob, and their children, and that which Moses and Jesus received and that the prophets received from their Lord. We maize no distinction between any of them and unto Him we have surrendered. (2:136)

The Qur’an tells the Muslims that this is the true and impartial belief. If other nations share this belief, it means that they are on the right track. If they do not share this belief, it means that they are following their own whims and biases.

The Qur’an says:

So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing. [And say, “Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.” (2:137-38)

There are two important points that need to be clarified about the roles of Jesus and Muhammad, as they are usually misunderstood and distorted. In the case of Jesus, the Qur’an rejects completely the Christian assertion of his divinity and his status of the “son” of God.

It also states that the unusual circumstances of his birth-without a father-does not make him a “son” of God, for if this logic were followed to its logical conclusion, Adam, who had no father and no mother, would be greater than Jesus, for: Truly the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, then said unto him, “Be,” and he was (3:59).

Like other prophets, Jesus performed miracles: he raised the dead and cured the blind and the lepers. He also made it perfectly clear that these miracles were done by God, not by him. But his message was distorted, because it was not recorded in his presence and under his direction, but only about one hundred years after his death.

According to the Qur’an, Jesus was sent to the children of Israel to confirm the Torah of Moses and to bring glad tidings of a final messenger who would come after him:

 

And when Jesus son of Mary said, Children of Israel, I am indeed the Messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall

come after me, whose name shall be the praised one. (61:6)

(the underlined portion is the translation of Ahmad, which is also a name of the Prophet Muhammad).

 

However, the majority of the Jews rejected his ministry and plotted against his life. The Qur’anic account of his death differs from the one found in the New Testament: he was not killed or crucified, but rather was raised to heaven by God. It is also implied that Jesus will return one day and that all of the Christians and Jews will believe in

him before he dies. This is also supported by authentic sayings of the

Prophet Muhammad.

Muhammad (peace be upon him), the last prophet of God, was born in Makkah in the sixth century CE. Until the age of forty, he was known as a man of excellent character and cultured manners. These characteristics earned for him the nickname of al-Amin (The Trustworthy). There

were no prior indications that Allah had chosen him to be His last messenger. Once he was entrusted with this task, however, he began calling his idol-worshipping people to Islam. The revelation was recorded during his lifetime in writing and in the memory of his followers. The care taken to preserve each revelation as it was transmitted by the Prophet ensured that it would reach future generations in an uncorrupted form. As Allah has stated that the Qur’an would be preserved accurately, it is the source of divine guidance for all time, and the Prophet Muhammad is His final prophet.

Source: WAMY Series on Islam No. 7