42^nd Question:

As long as we are about to tackle the prophethood research, we ought to recognize the meaning of the two items (prophethood), and (revelation), what is the difference between the Messenger and the prophet?

* Linguistically speaking, (prophethood) is a noun that has two meanings:

Al-Nubbuwa: meaning height.

Al-Nab'a: meaning a piece of information. [1]

Both connotations approve the idiomatic meaning which is (the mission).

(Revelation), linguistically means secret informing, and idiomatically means; the special way by means of which Allah the Exalted communicates his messengers and prophets to inform them of knowledge and colors of conversion.

This connotation is in harmony with the lingual connotation, for communication between Allah and His prophets and messengers has a certain secrecy and ambiguity which makes it rather foggy for the majority, for it is alien to the majority style and methods of communication among each other. [2]

Both, messenger and prophet call for the obedience of Allah by following his commands and avoiding His prohibitions for the betterment of the mundane life of people and their hereafter. Both messenger and prophet prophesy the unseen; but the messenger differs in the way that he has a special heavenly mission unlike the prophet. The (prophet) is more comprehensive than the (messenger); i, e every messenger is a prophet, but not every prophet is a messenger.[3]  

43^rd Question:

What is the reality of revelation i, e (prophecy)?

* It is not possible to realize the reality of revelation for we do not have a similar equivalent to it so that we can measure it up to.

It is not strange that there may exist some ambiguous ways of communication that man can not thoroughly comprehend.

Was it not impossible for man to communicate another man in another spot of this world who is separated from him by ten thousands of kilometers within few minutes?

The mere idea of the satellite that can take photographs and collect data and reveal the secrets of the world was quite unfamiliar to man in the past; this idea now turned into an accessible scientific axiom, hence, it is not a wonder that we can say: There is a special way of communication between Allah and His prophets and messengers which is called revelation (prophecy).

44^th. Question:

How many ways of revelation by means of which Allah the Exalted communicates His messengers and prophets?

* The Holy Qur'an mentioned three ways of revelation: [4]

A- Putting the meaning in the Prophet's [P] heart in away that makes him feel that it is from Allah. The gracious Prophet [P] said:

(Alameen Spirit (the angel) exhaled into my consciousness) [5]

B- Allah's speaking to His prophets from behind a veil as the way He spoke to Moses [P] from behind a tree.

(And to Musa Allah addressed His Word, speaking "to him") [6]

C- Allah may send to the prophet His message by means of His angel (Alameen Spirit) in the shape of an angel or a man.

These three ways of communication are mentioned in the gracious verse:

And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise. [7]

So many narrations asserted that the Messenger of Allah has been communicated by these three ways, especially the second one. Imam Al-Sadiq [P] has been asked [p]; did it come to him when (Jibreel) the angel came down to him? The Imam [p] answered:

(No, the trance overcomes him when Allah speaks to him without any mediator.) [8]

45^th Question:

What are the reasons for sending the prophets and messengers if reason is capable of exploring the secrets of the universe and the world, revealing their laws?

* Before getting involved in the answer we should be acquainted generally with the difference between the natural experience and the social experience: [9]

1-The natural experience can be attained and practiced by a single individual; while the social experience must be attained and practiced by society as a whole, for it represents an applicable system in a thorough society, which in itself requires a long period of time to realize the results of an idea that is applied in this society, for the sake of which the normal age of man may not suffice, hence he would have to copy and infer.

2-The pattern of thinking crystallized through a natural experience is more objective and honest from the pattern of thinking that man derives from a social experience; he who wants to discover a medicine for a certain illness is not interested one way or another in hiding and violating the truth, to the social experience; for man’s nature, his structure, manners, inclinations and even his ideological tendencies leave their clear impression on the kind of research he tackles; therefore seldom do we find the social facts clear and honest from all of those factors.

Even if we assume that somebody can- one way or another- separate his thought from those influential elements that effect the nature of thinking; thus forming a theoretical thesis through which he can outline the best social system for people; yet this same man if ever finds a collision between his private interests and the commitments that are imposed on him by the truth, which may bring harm to his interests; he will not find in himself enough desire to sacrifice his interests for the sake of others’ happiness, hence he will sacrifice the truth for the sake of his benefit, making his interests a criterion to measure up the right and the truth.

From what has been said hereinabove we can say that: Allah created the animal endowing on it the instincts that can facilitate all of its needs and affairs in the way that serves his prescheduled course of life.

On the other hand, although man owns those instincts that are donated to him by Allah, yet they are not enough to provide him with all means of peace and happiness, for he himself is found for intentions and goals different from those for which the animal is found, hence Allah bestowed reason on him so he can deal with the world around him efficiently.

Reason is not enough to push man to his noble goals, for the happiness that is expected from those goals is related to a certain program and an accurate living social plan that is deep and comprehensive to the degree it reaches every aspect of man’s life formulating and directing it towards the original intention of creating man. Man’s reason can not fulfill such a huge and comprehensive project, neither it can prepare its fabric, for man’s circle of realization is very narrow and limited; and although he can realize some items and facts in the scientific, natural, and theoretical fields of experience issuing a final judgment about them (like determining that the angles of the triangle equal 180*, and that the union of an oxygen atom with two atoms of Hydrogen makes water, or judging some moral things as being beautiful or ugly, like honesty and dishonest…etc); yet a very wide range of facts remains inaccessible to reason for its defect and incompetence.

There are some social, ethical, legal affairs…etc that accept more than a judgment; reason remains unable to determine either of them is more likely and probable.

The best example for this is the economic problem, for the scientists split into two groups about it, some of them clung to the capitalist thesis, others emphasized the communist and social trend; and even if the problem ended at this stage it would have been acceptable, but the reality that both capital and social/communist societies lived through, proved that both parties’ points of view were mistaken.

Capitalism added chains and shackles to the suffering humanity, enslaving it in stead of liberating it by its democracy and glimmering fake freedom. The socialists and communists were not more opportunist for they have promised people of a (utopia) and a (happy life) but they liberated them from a trap to throw them into amore miserable one.

A man who can not realize the nearest thing to him (namely his soul) is most probably incapable of realizing the general comprehensive system that masters his affairs in this life, for such a system is firmly interwoven with knowing the soul of man and his inner being so as to decide what is good and what is bad for it in this life.

And they ask you about the soul, Say: The soul is one of the commands of my Lord; and you are not given ought of knowledge but a little. [10]

According to this, there is no authority that is qualified enough to determine what is good for the betterment of man’s system of living except Allah the Exalted the creator of man, Who knows what is good and what is bad for man.

And certainly We created man, and We know what his mind suggests to him, and We are near to him than his life-vein.[11]

Does He not know Who created? And He is the Knower of the subtleties, the Aware. [12]

We do not deny the role of reason in making the great achievements and revealing the incredible secrets in the field of natural experience, but this is not enough evidence to prove the potency and efficiency of reason to wade through the social experience and attain the same results it gained in the field of natural experience.

Dr. Alexis Carl says:

The kinds of governments and regimes that the theorists, thoughts and ideas formulate are nothing but houses of sand. The man whom the great French revolution aims to make and the man who will build the society of the future according to the Marxist-Leninist vision, neither of whom is realistic.

We must not forget that the laws that regulate the relationships among people are up till now unknown; while Sociology and Economics are deficient sciences up till today, rather they are (semi-sciences).

According to this it becomes evident to us that the environment which we made around us by the aid of science is not quite suitable for us, for we have found it accidentally without sufficient knowledge of the human nature and without paying any attention to it) [13]

Jean Jacques Rousseau in this respect says [14]:

(To settle the best laws there must be a whole comprehensive brain surveying all the desires and lusts of man without feeling them, else more It must have no relation to nature yet It recognizes it thoroughly, furthermore Its happiness must not depend on us but It is ready to support us to attain this happiness. [15]

46^th Question:

Do the prophets differ from one another in their prestige and position before Allah, and how can we compromise the connotation of the two gracious verses:

We have made some of these apostles to excel the others.[16]

We make no difference between any of His apostles;[17]?

* From our point of view as Moslems, every prophet that Allah the Exalted has sent to His servants, has his special esteem and prestige, and if the name of anyone of them is mentioned it is glorified by saying (peace be on him) for they are the envoys of Allah and we do not deny the prophet hood of any one of them in favor of another; unlike the Jews and the Christians who used to exchange accusations between each other:

And the Jews say: The Christians do not follow any thing (good) and the Christians say: The Jews do not follow anything (good). [18]

We say that (we make no difference between them) for all of them are the prophets and messengers of Allah who came to proclaim the right from their God.

Meanwhile, we think that the spiritual and personal rank (i. e position) of every prophet differs from the other; hence certain tasks are attributed to each one of them which differ from one to another. This is the connotation of the gracious verse:

We have made some of these apostles to excel the others. [19]

Which we have just mentioned here in above. [20]

47^th Question:

Why were most of  prophets shepherds?

*  A narration from the progeny of Muhammad [P] says:

Allah has never sent a prophet unless he makes him a shepherd to teach him the way to guard and look after people.[21]

Maintaining the duties of a shepherd for a prophet requires a lot of patience and endurance; when the shepherd attains such an amount of balance, endurance and patience while practicing his career this will definitely enable him to achieve his missionary task so as to convert the people and lead them to the way of right and good, rather such a job would be easier thence.

On the other hand, a shepherd during doing his job is in a continuous contact with the splendor of nature and the wonders of Allah's creations, whereof he will be instigated to meditate into the fathomless horizons of Allah and His endless glory, whence a deep contact to the spring of Divine grant and Existence, is created in him.[22]

48^th Question:

Why did the Prophets not respond to so many people who were asking them to bring special kinds of miracles other than the miracles they have brought?

* There have been several reasons for their refusal; we summarize them in the following:

1- Some people were nonbelievers and heathens who insisted on their atheism so they were but concerned in falsifying the prophet, whatever his miracle might be as the way the heathens and the polytheists had done to the gracious Prophet [p] although his miracles were clear:

But (now) when the truth has come to them from us, they say: Why is he not given the like of what was given to Musa? [23]

2- Some People used to think that the Prophet's major task is answering the needs and necessaries of the people through his miracles forgetting that the Prophet relies on a miracle just to prove his prophethood and that he is an envoy from Allah the Exalted:

Say: The knowledge (thereof) is only with Allah and I am only a plain warner.[24]

And it is not in (the power of) an apostle to bring a sign except by Allah's permission.[25]

3- Other people thought that the prophet cannot attain his position of prophethood unless he is rich and wealthy;

Or (why is not) a treasure sent down to him or he is made to have a garden from which he should eat?[26]

The question happened with (Al- Waleed Ben Al- Mugherah) who spoke to the Messenger of Allah [p] about the truthfulness of his prophecy. Al- Waleed set forth a parable saying that if the king of Persia sends an envoy, this envoy should have mentioned wealth, decorum and pride, else more he would have owned palaces, servants and courtiers for he is close to the king therefore he should maintain such appearances; nothing to say about the envoy of the king of kings (i, e Allah), how come he does not keep them?!

Such people (like Al-Walled) miss that such qualities have nothing to do with the prestige of prophethood, for the prophet's task is converting people, leading them to their betterment, not that the prophet came to demonstrate his power, wealth, authority and superiority above people.

4- Some prophets were asked to achieve some impossible things:

And when you said: O Musa! We will not believe in you until we see Allah manifestly [27]

And as we have declared in the research of Unitheism herein before that, reasonably impossible things can never be related to the potency of Allah; seeing Allah the Exalted manifestly is an example of it, for it is not possible to assume that He is an Essential Existence supposing meanwhile that He is visible; seeing things is conditioned by their possibility.

5- Sometimes the people ask the prophets to prove their prophethood by calling down the wrath and torture of heaven although we realize that such a request contradicts the nature of the mission of those prophets who were only sent as a peaceful grace to the people rather than a revenge and wrath upon them.

6- Others asked the prophets to bring forward miracles similar to that which were brought down by the prophets prior to them:

And when a communication comes to them they say: We will not believe till we are given the like of what Allah's apostles are given. [28]

In spite that the intention of any miracle is to certify the prophethood of God's envoy, rather than presenting miracles according to the audience's request, yet the Holy Qur'an requited them saying:

Allah best knows where He places His message. [29]  [30]

49^th Question:

How can we differentiate the miracles of the prophets from some eccentric phenomena achieved by magicians, soofies and hypnotists?

* We can differentiate the prophet's miracles from those of magicians, hypnotists and soofies by a number of things[31]:

1- When a prophet shows his miracle he does not need learning or practice to attain it, while others require drill to show what is exceptional, the Indian soofy who can lie on sharp nails could only do this by means of his long, hard drill.

2- The miracle as a phenomenon can not be attained but by a prophet, while magic, hypnotism, soofy doings can be repeated by others; anybody can turn a rope into something similar to snake when he spellbinds the audience, after passing through certain exercises and drills. But he is unable to cast his stick, as the Prophet Moses did, and so it became a snake and it swallowed up the lies they told. For magic differs in its reality from the miracle which belongs to Allah's will, greatness and ability.

3- Magicians and the like are not accustomed to defy others to bring forward miracles similar to theirs, and if anyone of them tries to do this he will meet failure and defeat; while we notice the prophets of Allah were always bringing miracles defying-at the same time- the others to bring miracles similar to them, the way our gracious Prophet [P] defied the polytheists when he revealed the miracle of (Al-Qur'an):

Say: If men and jinn should combine together to bring the like of this Qur'an, they could not bring the like of it, though some of them were aiders of others. [32]

4- Magicians and the like could only show limited phenomena due to what they have learned through drill and practice He who can stop the train by merely pronouncing the word (stop) –as they say- can not show another phenomenon, while the prophets were answering  the peoples' request bringing to them any miracle they want- putting into their consideration the public interest; the way it happened to (Saleh) the prophet [P] who had brought down a she-camel with her child when his people demanded it as a proof to his prophet hood, without any prior alarm.

5- The prophets differ from other people in their spiritual and moral level, furthermore, their reformative opinions and their firmness and honesty to attain their goals add another factor that differentiate them from others. This is prominent to any body tracing their history and their militant strife to convert the people and lead them to the right way, wherein they have exerted everything that is worthwhile without anticipating this mundane world or aspiring small aims or running after mirages; rather they were mostly running away from this world and its embellishment, they were far from seeking titles and fame and putting on airs; thus, a stranger who would attend to where the Prophet [p] and his apostles used to sit could not recognize him [p] for he [p] used not to choose prominent seat for himself the way kings, noblemen and heads of tribes used to do; furthermore he was humble, sitting modestly like servants among his apostles and followers opposite to the conduct of magicians and the like far are the stones of earth from the stars of the sky.

This method of noticing and collecting evidences and proofs may be considered a way to recognize a prophet.

The first one who adopted this method was the Caesar of Byzantium when he received a letter from the Messenger of Allah [p] calling him for Islam; the king looked for a man who was well acquainted with the gracious Prophet [p] so that he could be sure of his answers about what the prophet [p] was proclaiming, meanwhile (Abu Suffian)[33]was is Syria then for his commerce, thus he was summoned to the court of Caesar; the king asked him about the details and whereabouts of Muhammad's life, when he finished his investigation he addressed (Abu Sufian) saying:

I wish I would be at his presence to wash his feet, go for your business.

(Abu Suffian) said:

(I left him, and went wondering and saying: O! servant of Allah, Muhammad really ruled over his people; even the kings of Bani-Al-Asfar (i, e Byzantian) are afraid of him in their own kingdom in Syria) 

The details of this conversation have been related by (Al-Tabbari) second volume, events of the sixth year (Hejrah).[34] [35]

50^th Question:

What are the ways that prove the prophethood of a prophet?      

* It is quite logical that any proclamation for any subject must be authenticated by a convincing evidence, so that the others will accept it, and it will turn profitable.

Prophet Hood as a phenomenon is a very important matter to the human kind, therefore they would not submit to anybody claiming that he is a prophet without proof and evidence.

(Al-Kallam) Scholars mentioned three ways that are suitable to recognize a prophet and differentiate him from others , hereunder are these ways in short:

     1-            The miracle.

     2-            What a prior prophet foretells about a later one.

     3-       Considering the evidences and profs that characterize anybody claiming prophethood, to judge him- by means of which- later on, negatively or positively.

Hereinbefore we have tackled the third way in point (5) in answering question 49. As for the first and the second way we shall tackle them later if Allah wishes.

51^st Question:

What is the miracle?

* The miracle is a supernatural thing that approves the proclamation and is accompanied by a challenge that defies all creatures to do something similar to it. [36]

According to this definition, (the miracle) is a super natural thing rather than an (Ultra reasonable) thing which is impossible normally like lifting a rock that weighs (3000) kgms with one bare hand. Such an act is unlike the reasonably impossible thing, thus the (reasonably impossible) thing can never be achieved by itself, therefore it is unattainable; while the (normally impossible) thing only impossible in the normal circumstances and because of missing some conditions that are essential for its existence.

Lifting a large and heavy body like the throne of (Balquees)[37] and transferring it from one place to another one hundreds of kilometers far away from it in short moments is something (normally impossible) but it was done by someone who partially knows the secrets of the (Holy Name of Allah) thus answering (Solomone) the Prophet [p]:

I will bring it to you in the twinkling of an eye.[38]

The thing that we call (normally impossible) is not against the logic of reason, all the matter is that; the necessary circumstances for its achievement are not available, so is the case with the miracle, it takes place within the zone of (normally impossible) things rather than (reasonably impossible) things.

So many super natural phenomena have been accomplished by the (Walies); but they must not be called miracles, for this name is given to the super natural phenomenon whose maker claims prophet hood; while other phenomenon that are accomplished by (Walies) of Allah and those whom (He) sought to bestow his affection on, are called (Caramahs) [honors] to differentiate them from the miracles, even though they come from the same origin which is the (unseen); Marium [P] used to have her food at her abode at the house of (Zakariya):

Whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Marium! Whence comes this to you? She said: It is from Allah. Surely Allah gives to who He pleases without measure. [39]

Definitely this is a supper natural matter, but it is never called (miracle), rather it is called (Caramah)[40], for (Marium) then did not claim prophethood.

Anybody who claims prophet hood must support and prove his proclamation by evidences, one of which is the miracle. If anybody claims that he can accomplish something supernatural to certify his (proclamation) then he could not accomplish that thing, this, in itself, will disapprove his proclamation, the way it happened to the fake prophets in the Arabian history namely, (Mussaylima Al-Kathab), (Al-Aswad Al-'Ansi), (Tulaiha Ben Khuailed), (Sujah Al-Tememiah). [41]     

52^nd Question:

Is the miracle (as a phenomenon) contradictory to the Law of (cause) on which is built all civilizational and ideological human structure?

*  The phenomena that rise from their own causes can never be attributed exclusively to the (material) causes that are well known to everybody- or at least to a small stratum of scientists-; rather it may not be possible to recognize a (cause) for a certain phenomenon merely for the inability to explore and discover it; this- in itself- should (not) be considered an evidence to prove the nonexistence of a (cause) for such a phenomenon; the absence of the touchable feeling does not connotate its nonexistence.

Under this description we put the miracles of the prophets [P]; the (causes) they adopted to bring about their miracles might have been material but, they were hidden (causes) that others would not realize.   

To clarify this we set forth an example. An agronomist who has experience in producing the fruits ahead of their normal time that is familiar to everyone can-for reasons relating to his skill- accelerate the growth of a certain plant making it give fruits seven years a head of its predeterminate time, while the farmer knows nothing about these (causes) and (reasons) and they are completely unknown to him; anyway they are unquestionable and firm facts in spite that farmer does not know anything about them; such miracles may rely on a special kind of substantial causes which the limited human brain can not realize and comprehend.

The (causes) from which a miracle erupts might also be merely unseen (causes) that are not related to the material world, yet they represent touchable reality in the metaphysical world; anyway they are (causes) that are part of other (causes) but they are unknown and nonmaterial.

Hence, there is no contradiction between the miracle as a phenomenon and the law of the (causes); rather it certifies it.

53^rd Question:

Why was man-after the Muhammadian mission- deprived from the miracles which had a major role in coverting the people and determining their juncture with the unseen world?

* Modern man is never deprived from the providence and tenderness of Allah; thus he is not forbidden from those super natural phenomena that keep him in touch with the unseen world pushing him forward to a balance and commitment with Allah's legislations and laws.

As much as every age has its prodigy that keeps people closely connected to Allah and pushes them towards faith and belief, so is our age whence we can see the immortal miracle of the (Holy Qur'an) that extends along history- time and place- playing the same role that the previous miracles had played; this Holy Book has defied and still defies the masters of literature and eloquence and rhetorics to write something similar to it, but can they really do it?!

Say: If men and jinn should combine together to bring the like of this Qur'an, they could not bring the like of it, though some of them were aiders of others. [42]

Is not this heavenly gift enough to push man in the ways of peace and goodness?

54^th Question:

In answering the 50^th, question hereinbefore, we mentioned that one way of distinguishing a genuine prophet is the evidence given by a prior prophet about his prophethood, can you explain to us the meaning of this?

* If the prophet hood of a prophet has been certified by proof and evidence to us, then this same prophet claimed that another prophet will follow him determining his name and characteristics, and after some time the first one went and the second one came; this will definitely assure us that the second one is a genuine one for he carries the same name and characteristics that were predetermined by the first one; for what the first one had said is an unquestionable evidence that compels us to believe, for we are sure that he is unerring, never lying or forgetting and he never commits any mistake that might degrade his prestige as a prophet.

Our Master Jesus [P] foretold the prophethood of the gracious prophet Muhammad [p] [43] as has been mentioned in the Holy Qur'an:

And when Isa son of Marium said: O children of Israel! Surely I am the apostle of Allah to you, verifying that which is before me of the Tavrat and giving the good news of an Apostle who will come after me, his name being Ahmad: [44]

55^th Question:

What are the characteristic of the miracle of the Prophet of Islam [P]?

* A miracle usually is proportionate to the average standard of the sciences and arts that are familiar to the people so as the challenge might be more effective and impressive to their souls in order that more adherents and followers are gained.

Thus, the (cane) of Moses [P] and his (white hand) were miracles defying the various kinds of occult that were practiced by the magicians which became quite familiar to the people of the time; and when Moses came with the right from his God the people submitted to his proclamation realizing that his deeds were not normal acts like what the other magicians used to do.

The same thing happened to Jesus [p] who healed the blind and the leprous and revived the dead in an age that medicine was perfected on the hands of some individuals who were healing the people, thus the prodigy of Jesus [P] came to reveal the potency of the unseen to heal what were irrecoverable diseases to the normal physicians at the time being, employing unfamiliar ways, thus that prophet certified the right of his mission and that he was a genuine envoy from Allah to His servants.

The prophethood of the last prophet and messenger of God followed the same example.

Oratory prose and poetry became familiar arts to the people in the era that preceded the dawn of Islam; these arts flourished attaining the best degree of perfection, elegance, eloquence and rhetoric; so the poets and orators were competing in the public marketplaces to show their best acts in front of the people who were quite involved into those rituals. In such circumstances the Holy Qur'an came to defy the masters of literature, eloquence and rhetoric, a Book that is an artistic masterpiece propagating a special kind of literature that is neither poetry nor prose, thus all poets and orators were defeated feeling their failure and powerlessness in front of the glory of the Qur'an.   

The immortal Qur'anic prodigy came in proportion with the immortal Islamic religion which concluded all religions and heavenly missions that preceded it.

If the miracle of Muhammad [P] has been temporary and limited to a specific time, it would not have been suitable to convert the pro-generations that missed the opportunity of coexisting with that exceptional phenomenon, hence to authenticate it they would have been obliged to depend on narrations and communications about it.

And it is clear, the impact of a miracle on the people weakens by the passage of time, especially if it is narrated to them (i, e they did not witness it), for relating an event after a time from its occurrence turns the belief in it into suspicion- even though it was absolutely certified-, hence, it cannot be adopted to set forth a parable for those who are addressed to hold on to a religion, for the probability of falsehood it carries. Thereby, the miracle should have maintained its role; thus the miracle of Islam has been immortal and will remain so extending with the expansion of time to remove suspicion of the souls and negate a chance for denial:

So that people should not have a plea against Allah after the (coming of) apostles; [45]

Say: Then Allah's is the conclusive argument. [46]

The Holy Qur'an was never a mere literary masterpiece rather it contains a schedule of conversion and a code for a free prosperous life; while we notice- on the other hand- that the main task of the prodigies of the other prophets was limited to certify their prophet hood. Converting people and setting down the legislations that serve man's happiness is a separate topic that is not related to the miracle, and those prophets used to have their own ways about these legislations.

The most gorgeous form of defiance that the Holy Quran presents is:

If this Book, that is now in people's hands- has not been dictated by Allah (i, e it was written by the Prophet himself [P] ); people would have been equal to the Prophet [P] in this respect, for everybody knows and keeps the Arabic alphabet which forms the morphology of the Book. But this is not true, for people were defied to bring something similar to it, yet they could not.

Strange enough, the Holy Qur'an did not (merely) defy the people to bring something similar to it, rather it urged them insistently to accept the challenge and try to bring something like it:

Say: If men and jinn should combine together to bring the like of this Qur'an, they could not bring the like of it though some of them were aiders of others. [47]

Or, do they say; He has forged it- say: Then bring ten forged chapters like it and call upon whom you can besides Allah; if you are truthful. But if they do not answer you, then know that it is revealed by Allah's knowledge. [48]

And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses beside Allah if you are truthful. But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers. [49]

The defiance which we mentioned hereinbefore shows in the verses:

(if you are truthful), then bring ten forged chapters like it), (and call upon whom you can besides Allah), (Say: If men and jinn should combine together), (But if you do (it) not and never shall you do (it)).

(Quraish)[50] followed all possible ways to stop the enthusiasm that was created by the proclamation of Muhammad [p]; this tribe used to plan day and night to get to his ominous aim, so they tried to confront religion by the easiest and shortest and least expensive way which was none but frustrating the miracle of the prophet [p] by presenting a literary piece that is similar to the Qur'an in its rhetorics and eloquence. But, all their efforts were in vain, because they could not bring even a single verse that is similar to its verses; thence they refuged to war and bloodshed, planning and conspiring in the darkness with other polytheist tribes and with the Jews and the fifth column that inhabited (Al- Medina)[51] manifesting Islam and hiding hatred towards Moslems.

Fortunately; history kept some confessions of those who were prominent men of letters and reason in (Quraish), hereunder is a reference to some of them:

1-                          (Al-Walled Ben Al-Mugherah) was a planner and a man of common sense and literary talent; he was called the flower of the Arabs and their wise man.

Quraish summoned him to solve the problem that confronted them then ( i, e the people's tendency to the new religion and their commitment to it. the man went through his mission trying to change the situation. He met the Gracious Prophet [p] near the rock of Ismaeel [p], asked him to recite verses from the Holy Qur'an, so the Prophet [P] started reciting verses from Surah (The Believer) which impressed him moving his emotions to a degree that influenced him and made him refuge to his home taking it as a sanctuary for his loneliness. Later on when he left his home he was asked about what the Prophet [p] said, he answered:

(By God I have heard hereinbefore a speech from Muhammad that was neither the speech of men nor was it the speech of jinn, it was so sweet and beautiful, just like a tree, whose upper part is fruitful and its lower roots are dense; it is a speech that surmounts everything, and nothing may overshadow it.) [52] 

2-(Uttbah Ben Rabbe'ah) suggested to (Quraish) that he would go and talk to the Prophet [P] about a number of things wishing that he will make him change his mind about the new religion, thus (Quraish) agreed to his suggestion, he then went to the Messenger of Allah [p] and spoke to him, when he finished his speech the Prophet [P] said: Have you finished?

The man said: Yes.

The prophet started reciting verses from Surah (Ha Mim) that stunned (Uttbah) filling him with wonder, so he left his place, went to his companions saying:

   (By God, it is neither poetry, nor magic nor oratory) [53]

3- (Tuffail Ben Amro Al-Doosi) was a well known poet, had an influential authority among his people.

One day he came to (Mecca), (Quraish) was afraid that the Prophet's [P] proclamation might affect him, so they warned him from the (magic) of Muhammad [p] (as they used to say); finally they convinced the man to put cotton into his ears while he wanders around the (Ka'abah) [54] for fear that he might get affected by what the Prophet [P] says. During his tour he heard some of the words of the Messenger of Allah [p] which tempted him to hear more, thus he traced the Prophet [p] to enter his house after him and ask him to recite verses from the Holy Qur'an. The Prophet did recite for him, the man was taken by their impact; later on he turned into a Moslem.

*           *            *

In spite of all of this, the heathens and polytheists accused the Messenger of Allah [p] of being a magician and a priest, forbidding people from listening to what he proclaimed trying to keep them busy by brining (Al-Nadher Ben Al-Hareth) who used to narrate stories and narrations about the kings of Persia; at last the people of (Quraish) were fed up with his tales so they forsook him.

This has been a rapid review of the prodigy of the Holy Qur'an and its influence on its readers and its attraction to those who listened to it.

If we intend to tackle the prodigy of this Holy Book showing its rhetorical eloquence and spotlighting the miraculous features of it, we shall be in need of a wide elaboration that does not suit the brief review that we meant to make in this book. Anybody who seeks further elaboration about the miraculous eloquence of the Holy Qur'an can refer to the specialized books, namely, (Al-Elahiat) by Sheikh (Al-Subhani) volume 2- page 243.

Worthwhile to say in this respect, although 1400 years, elapsed since the emergence of this glorious heavenly Book, not even one man could alter this miracle that the final Prophet [P] had brought, although so many spiteful enemies, Imperialists, Maisons, have done their best to demolish it.

And they planned a plan, and We planned a plan. [55]

On the other hand, the friend and the foe can feel the sweetness of its verses, the compact style by which it is dictated in its prime chapters, its middle ones, and its closing ones along the duration of time it took ( i. e 23 years); if this Qur'an has been dictated by somebody other than Him the Exalted, we would have found in it variation in the level of style, drawbacks in its judgments and opinions; but such a thing could not be traced in this Holy Book, rather its prime chapters assert its final ones and vice-versa.

If we compare this case to that of a poet or a writer- for example- we can notice that their prime attempts do not match their later ones, the latter would definitely be richer and deeper by the sequence of time due to the experience they gain, and the maturity they attain which will subsequently impress their production marking a notable difference between the prime one and the final one.

On another level, the sweetness of the Qur'an terminology and its glorious meanings and rhetorical eloquence push the reader to re-read the surahs and the verses repeatedly without feeling any tediousness; on the contrary he who reads a story or a literary piece will rush enthusiastically at the beginning to read it, his zeal will fade away in the second reading; in the third reading his enthusiasm will decrease more, and so on and so forth until he will lose any interest in it.

The continuous elegance and glamour characterize even the legislative, lawful, ethical aspects of the Qur'an, they are the balm and remedy for all the pain and needs of humanity, thus Allah's speech will bloom, ever rich wherever it may be.

Opposite to this, we find man's writings and knowledge, for the latter cancels and negates what the former has written.

The secret of the continuous glory of the Holy Qur'an is, that it is the speech of the Lord, and the speech of the Lord is the Lord of speech.

The gracious Prophet [P], describing the Book, said:

Its appearance is elegant, and its connotation is deep, its prodigies are uncountable and its wonders never fade away. [56]

56^th Question:

Did the Holy Qur'an contain aspects other than its rhetorical eloquence that assert the prophethood of the Prophet [p] certifying that he is the genuine envoy of heaven?

* Yes, the Qur'an contained a number of evidences in this respect, two of which we mention herein below:

First: Foretelling the unseen.

There are several references in the Holy Book notifying the occurrence of some events that had not taken place yet, hereunder is one of them in short:

In the era that preceded Islam, the empire and the Roman Empire between which there had been a great conflict that ended by the victory of the Persian Empire during the reign of king (Khisrow Perweez) in the 614 A.D. i-e four years after the dawn of Islam.

The event left its clear impressions on the Arabian peninsula, and (Quraish) cherished for it saying that the Persians who were heathens conquered the Unitarians ( i, e the Romans who were Christians); thus Quraish anticipated their victory on Moslems who were also Unitarians.

On the other hand, pain and sorrow dominated the Moslems for what had taken place; but the Holy Qur'an promised that the Unitarians would conquer the heathens within few years (which is a time between 3-9 years according to the original connotation of the word in Arabic.

Alif Lam Mim the Romans are vanquished in a near land, and they, after being vanquished, shall overcome Within a few years. Allah's is the command before and after, and on that day the believers shall rejoice with the help of Allah; he helps whom He pleases; and He is the Mighty, the Merciful; (This is) Allah's promise! Allah will not fail His promise, but most people do not know. [57]

This prophecy actually took place, and the Romans gained their victory on the Persians in the year 622 A.D. by the leadership of (Heraclius), although the circumstances of the Roman Empire after its first defeat did not forecast such a victory; but as it is said:

I want, you want and Allah does what He wants.

Second: Foretelling some universal laws and phenomena:

It is necessary here to emphasize that the Holy Qur'an is a Book of conversation aiming to build man and lead him to the way of perfection and elevation.

Alif Lam Mim This Book, there is no doubt in it, is a guide to those who guard (against evil) [58]

Thus, this Book declares everything relating to this aim without following and noticing the items and affairs that are connected to other sciences. The Prophet [P] has not been sent to declare his opinions about what goes on inside the earth or in the horizons of the sky of natural and physical laws.

He [P] was not sent to collect and arrange data about mathematics or chemistry or physics…etc.          

Such a task is attributed to the scientists and specialists in these fields and it is up to their seriousness and efficiency in fulfilling their jobs, because the wisdom of Allah determined that such tasks should be done by man so as to keep him in close touch with his environment and society. Yes, if religion wade through this arena it only aims to encourage and push the people forward to get indulged in the fields of knowledge and science.

Thus, Islam commanded every Moslem to seek knowledge from his cradle to his grave ( i, e from his early childhood till his decease) Islam, too hinted to some natural laws and phenomena to make them evidences proving the existence of Allah and His Glory, and the right proclamation of the prophets to their God; as a result of which people will be attached to them following their example.

Let us now trace some scientific phenomena which the Holy Qur'an referred to:

1-                           Gravity law:

Issac Newton in the 17^th century discovered this law; and the century has been named by the (Newton Century) as away of paying gratitude to him for the great achievement in the scientific field he had done. Newton in this law emphasized that the (gravity law) is a general law that governs all the material existence. The Holy Qur'an mentioned this idea a millennium before Newton.

Allah is He Who raised the heavens without any pillars that you see, and He is firm in power and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs that you may be certain of meeting your Lord. [59]

It has been narrated that Imam Ali Ameer Al-Mumeneen [P] said:

These stars are towns in the sky, just like the towns in the earth; every town is connected to a pillar of light.[60]

In the reference book (Majma'a Al-Bahrain) the author referred to the same speech of the Imam [P] but with a slight difference in terminology asserting that they are two pillars of light. This may connotate that gravity can be achieved only by two powers:

i-                                The power drawing to the center.

ii-                                The power dispersing from the center.

So that a state of balance among the planets can be achieved; for had it be a state of drawing alone, all the universe would have accumulated in one point; the case being the opposite, the planets would have scattered about and chaos would have dominated all quarters of the universe including our planet in which we live, thus the timing of right, day, heat and cold would have been disturbed influencing the life on earth. The balance between drawing to the center and dispersion from it, resulted the systematic course of the stars and the planets around their spheres according to an accurate program.

2-                           Dual sex law:

The Sweedish scientist (Charles Lennais) discovered the law of dual sex in (Botany) in the 1731 A.D. through which he emphasized the existence of a male and a female in plants, else more he asserted that the trees do not give fruits unless the male sperms fertilize the female seeds.

The marvelous truth which attracts our attention in this respect is that the Holy Qur'an did not merely assert the dual sex law in plants only; rather the Holy Book declared that it is a universal comprehensive law:

Do they not see the earth, how many of every noble kind We have caused to grow in it? [61]

And of everything We have created pairs that you may be mindful. [62]

Different opinions clashed about the connotation of  the general law of dual sex; some people said it is (the essence and the guise) others said it is (the image and the matter); we tend to the idea that: Every substantial being is made of a number of particles which- in turn- are made of atoms: a single atom contains a (nucle) that carries a (Proton) with a positive charge in addition to which there is another thing that is called (neutron) inside the (nucle) with no charge; around the  external face of the (nucle) there are several orbits into which the (electron) moves carrying a negative charge.

Heretofore the general law of dual sex may be applicable to the (positive charges) and the (negative charges).

In Arabic [63] the term (couple) (Al-Edle) refers to each male and female coupling to form a unit.

The Exalted said:

O Adam? Dwell you and your wife in the garden. [64]

3-                           Fertilizing the plants by the winds:

This is one of the wonderful prodigies mentioned in the Holy Qur'an, which (Lennais) in his researches on Botany reached one thousand years later.

And We send the winds fertilizing. [65]

Martyr (Al-Sader) in his book (Al-Mursil, Al-Raswol, Al-Ressaleh) narrated about (Ajetery) the Arabic language professor in oxford university who commented on the way the winds carry the male sperms to the female seeds in plants by saying:

The camel owners had known that the winds fertilize the trees and the fruits several centuries before the science in Europe discovered it.

4-                           The spheric course of earth and other planets:

The Greek astrologists' opinions contradicted about the spheric course of earth and other planets while the Holy Qur'an declared manifestly that the sun, the moon, and the earth circle within spheres, linguistically speaking, a (sphere) means an (orbit).

Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere. [66]

He made the sun and the moon subservient (to you); each one pursues its course to an appointed time. [67]

Who made the earth for you an expanse. [68]

And you see the mountains, you think them to be solid, and they shall pass away as the passing away of the cloud- the handiwork of Allah who has made everything thoroughly; surely He is aware of what you do. [69]

The first verse and the second signify clearly the course of the sun and the moon; while the course of earth in the third and fourth verse can be inferred from the metaphorical use of the similies, for it is not possible that the mountains should move, because they are solid; so definitely we conclude that the earth itself is circling.

57^th Question:

What about the (Issmah) of the prophets [P] (i, e their immunity against error)?

*(Al-Issmah) is an Arabic word meaning that man is immune against error and disobedience, furthermore his thinking and determination may be immune, the absolute unerring man is that who never transgresses, never disobeys Allah through all of his life, does not even think of disobedience or want it. [70]To the (Shiites) the immunity of prophets [p] against sins and transgressions (both intentional and spontaneous) from their birthday until their death, is something completely taken for granted. The (Sunnis) disapprove this, some of them believed that the prophets are only immune against (Al-Kaba'ir) i, e  the great transgressions; others believed they are immune whence they became prophets, there are sects of (Sunni) who believe that the prophets might sin and transgress and disobey even while they are prophets.

Concerning the prophets' applications of the judgments they had informed the people; the (Shiites) believe that they never err or commit a mistake in this respect, (except some few of (Shiites) who disapprove some events for the difference in interpreting some narrations thereby).

The (Sunnis) disagree with the (Shiites) in this regard too. Reason asserts that the prophets [p] are immune against sins and transgressions, for if they are not so, people would not have trusted them, thus they would not trust their prophecies; as a result the Divine wisdom of envoying the prophets and messengers to convert the people will be disproved. In addition to this the Prophet [p] task is not limited to teaching only, rather it includes educating people and purifying their souls which requires that the tutor himself maintains a high level of morality so as to attain success in his educational task leading whom he chooses to conversion and to the most superior position approaching the Exalted and regaining his favour and virtue. No doubt that the teacher's transgressions deform his image and influence his informative mission, imposing impediments in his way that prevent him from attaining his aims.

The significance of what has been said is emphasized whenever the role of the tutor becomes wider and more comprehensive until we reach the prophets and messengers whom Allah prepared to be the ideal examples who take the responsibility to do the grandest task ever known to humanity, which is none but connecting the earth inhabitants with the source of grace and good and the spring of nonfinite abundance…

You can depend on certain verses from the Holy Qur'an to assert the prophet's immunity against sins and errors:   He said:

Then by Thy Might I will surely made them live an evil life, all (82) Except Thy servants from among them, the purified ones (83).[71]

It is clear that the expression (the purified ones) mentioned in the gracious verse refers that Allah has chosen some of his servants fortifying them against the temptation of (Satan) and his deceit, thus they are unerring; and if (Satan) finds an opportunity to tempt and delude them he would not have hesitated to do so.

And we did not send any apostle but that he should be obeyed by Allah's permission.[72]

The command to obey the apostles in this verse is absolute with no exception or limitation; if the prophets disobey Allah even in small affairs, He would not have commanded us to obey and follow them therein, for a sin and a guilt are ugly, and Allah would not order us to do ugly, things.

My covenant does include the unjust.[73]

This verse came to answer (Ibrahiem's) request to bequeath Imamhood for his descendants; thus Allah's refusal came to his request; for disobedience whatever might be, means injustice- even if it concerned the sinner himself-; hence, only those who are immune against sins and transgressions are fit for Imam Hood.

No wonder- then-to say, that the prophets are unerring in doing their godly duties, for they realized the ultimate truth and the essence of things distinguishing their drawbacks, evil, right and good; furthermore they owned a solid determination, a strong will and an individual personality that can expel all kinds of tendencies and reactions which might shade and deform the truths, turning things paradoxical to what they really are.

Wherein, then, should an insane commit something that may harm him in spite that he is not obliged to do it, just like eating dirt, or sipping poison which may kill him?!

The prophets- due to the superior degrees and elevated positions they attained- gained a success from Allah that fortified them from the vice of sins committed secretly or manifestly, intendedly or spontaneously. This success is only a present from God to them for the things they have done to certify their obedience to Allah; for Allah has known that they do not transgress- optionally or accidentally- so He bestowed to them this immunity when the have the choice to transgress; hence the (Prophet who is immune) deserves a reward from God that is unlike the reward dedicated to anybody else, not that the (Prophet who is immune) has been given this fortification from Allah arbitrarily, rather he deserved this gift for the special work he had done and the exceptional effort he had exerted, thus he was distinguished from other human beings[74].[75]

58^th Question:

How can the contradiction between the evidences mentioned a bout (Issmah) i.e (immunity against error) erst mentioned and the manifest meaning of some verses and narrations, be solved?

*After all the reasonable and Qur'anic evidences that have been presented hereinbefore signifying (the immunity against error and transgression of the prophets [p]), no chance for suspecting their fortification [p] remains.

If any verse or narration accidently declares the opposite, we shall be obliged to interpret it in a way that harmonizes with those positive evidences, especially that the gracious verses and some gracious narrations accept such interpretations; other narrations that do not fit into this category must not be taken into consideration for they contradict a categorical judgement that proves the (Issmah).

The prophets, messengers, Imams [p] have attained the most elevated prestige and the well chosen position before Allah to the degree they feel that they have their special code of commitments and ethics; so if they chance to do something that does not befit their prestige, their behavior thereby by no means would be taken as (forsaking a duty) or (committing a transgression)

Thus we realize the meaning of the word (disobeyed) in the following gracious verse:

(And Adam disobeyed his lord, so his life became evil (to him))[76]

When (Adam) ate from the tree he did not transgress but he had left the preferable , for he is immune against error, rather he did something not preferable (i-e the prohibition from eating was not absolute, rather it was limited, which means Adam would better have not eaten, yet he did, so he and Eve were expelled from paradise).

You may say: some gracious verses declare manifestly Satan's temptation to the prophets [p] by his continuous evil suggestions to them, as the following verses propagate:

O children of Adam: let not the Shaitan[77]cause you to fall into affliction as he expelled your parents from the garden.[78]

When he called upon his Lord: The Shaitan has afflicted me with toil and torment.[79]

And we did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire.[80]

It is quite clear for anybody who meditates the verses hereinabove that, they say: Satan suggests evil to the prophets putting impediments in their way of right, but those verses never manifest that [p] fell preys in the trap of Satan responding to his suggestion.

Concerning Adam's exit from paradise after obeying the evil suggestions of Satan; even though it was done by the impact of those suggestions and instructions, for Adam violated Allah's command, yet it was a violation for an informative command (i-e Allah informed Adam that eating from the tree will inflict harm on him, for it will cause his expulsion from paradise, thus he will suffer on earth; the command issued by Allah thence was not a compulsion to Adam; Similarly When he forgot the order of Allah not to eat from the tree:

And certainly we gave a commandment to Adam before, but he forgot; and We did not find in him any determination.[81]

His forgetfulness was not a negligence of an obligatory command, thus this act of Adam according to our ideology was not a default that violates the immunity of the prophet [p]; the violation takes place if a prophet [p] forgets a compulsory commandment.

What the Holy Qur'an relates about some prophets manifesting that they tell lies, should be taken according to their metaphorical and pun uses, i-e the expression signifies a meaning other than the words literally mean.

Surely I am sick.[82]

This verse conveys what (Ibrahiem) [P] said to his people when he beheld the stars and told them that the fortunes tell him he is sick, so he is sick, so he would not go with them to celebrate the Barium, thus he would find a chance to destroy the idols (Ibrahiem here did not lie to his people, he rather punned his words.)

Again, what (Ibrahiem) [P] said to his people who asked him "who destroyed the idols"

He said: Surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak. [83]

His plea here can mean that he [P] attributed the answer about the destroyer of the idols to those idols’s ability to articulate; as long as idols do not speak or articulate words, therefore he did not actually lie to them.

Else more what have been mentioned in (Surah Yusuf) of his accusation of his brothers as stealing the king's pan although they are innocent:

Then a crier cried out: O caravan! You are most surely thieves. [84]

This accusation can be justified in the way that Yusuf meant by this accusation that his brothers had stolen him before and thrown him in the well. Or it might be interpreted that the crier was only investigating whether they are thieves. Or, it may be interpreted in the way that the crier accused Yusuf's brothers of robbery because the crier himself believed so, not Yusuf [P].

It might be said, that Moses' murder of the Copt who fought with one of the Israelites, and his [p] confession of his guilt and transgression are enough evidence that negates fortification from him and other prophets [p]:

And they have a crime against me; therefore I fear that they may slay me) [85]

He said: I did it then while I was of those unable to see the right course. [86]

But we refuse this inference taking into consideration that the Copt was an adherent of (Faroun) the bitter foe of (Moses) [p], hence killing him was not a transgression; in addition, it was not an intentional murder, rather Moses stroke the man to deter him from attacking the Israelite but the hit was too much for the Copt, so he died.

What (Moses) declared of being guilty by killing the Copt can be attributed to mean that (Faroun) and his clique believed that he had committed a murder which deserves punishment according to them; this does not connotate that (Moses) [P] considers himself guilty.

When (Moses) [p] attributed delusion to himself he was only echoing what (Faroun) and his clique said about him [p], to set forth a parable to them, that he has transgressed, yet God might convert him so he –in turn- may convert them to the right.

Another interpretation may suggest that (Moses) the prophet [P] considered his killing of the Copt improper especially it brought him troubles and suffering in the time that he was in urgent need of a quiet atmosphere that enables him to confront the tyranny of (Faroun); killing the Copt was doing a thing he [p] should not have done, though it was by no means an offense.

The doubt and hesitation a prophet [p] may have in what Allah has revealed to him- as in some verses that prohibit the prophet [p] to do so- like the following one:

But if you are in  doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers. [87]

Can be taken to mean that the others may not doubt and hesitate in that which relates to the right of Allah's religion especially that Allah had declared to them His unquestionable evidence-and although Allah is addressing the prophet [p], yet He means to make the others realize this fact.

Thus, we reject the plea of those who think that the prophet [p] may transgress depending on the verse;

That Allah may forgive your community their past faults and those to follow[88].

For the faults mentioned in the gracious verse is what the idolators thought about the Prophet when he rejected their gods and called upon them to forsake them, but Allah has forgiven- even- that sin, in the way that He removed any possible misunderstanding of the prophet's attitude towards the idols; the verse that precedes the verse mentioned above declares this:

Surely we have given to you a clear victory.[89]

This victory led the prophet [p] and his followers to control the situation depriving the idolaters from the chance to revenge their gods.

Other people may try to raise suspicion about the significance of the following verse:

And you feared men, and Allah had a greater right then you should fear Him.[90]

This verse came to certify the cancellation of a tradition out of pre-Islamic traditions which was familiar then; that tradition legislated that the wife of an adopted son, if divorced should not marry his adopted father. The wife of his adopted son who had already divorced her, feared that the people might inflict cheap accusations on him which might affect their faith in Islam. Hence the gracious verse came to quieten the prophet's [p] worries and to push him forward to neglect the others' opinions and to resume his informative mission assigned to him by the Exalte.

It is notable here that, setting forward the issue in this form is meant to prepare a suitable atmosphere that qualifies the people to accept the legal judgment that is presented in a wonderful way and a marvelous style.

Those who claim that the following verses signify that the prophets are not fortified against sins and errors:

Allah pardon you! Why did you give them leave. [91]

O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives. [92]

Their proclamation is rejected by any one who is familiar with the style of dialogue and conversation; for the connotation here is praise by means of reproach;[93] for the gracious Prophet [p] was merciful even to the hypocrites, thus he [p] did not propagate despair in their souls neither did he disgrace them by revealing their secrets publicly; in this way he gave them the leave to fight with him.

On the same level he used to treat his wives; for, -according to the significance of the verse- he has forbidden himself from eating honey after taking an oath never to do it just to satisfy some of his women by responding to their wishes. This prohibition is not a taboo that Allah issued; rather it is a commitment that the Prophet [P] imposed on himself by means of an oath.[94]

59^th Question:

What is the reason that the prophethood of Muhammad [p] is the final one that puts an end to all the heavenly mission?

   *Before getting to the core of the topic we must present a short introduction:

Linguistically speaking the term (Khatem) in Arabic means reaching the end of something. Iben Faris [95] said:

(Al-Khatem has only one meaning which is reaching the end of something, we say (I finished the job [khatemtu al-amel] the orator finished the (Surah) (khatema al-Quari al-surah); furthermore (Al-Khatem) means printing on something, for printing on something can only be done after doing something thoroughly).

All the Moslem community agreed that their Prophet [P] is the final prophet, and his message is the final one, as the Holy Book, and the narrations assert.

Muhammad is not the farther of any of your men, but he is the Apostle of Allah and the last of the Prophets, [96]

The gracious prophet [P] said about Imam Ali [p]:

You are close to me the way (Aroon) was close to (Moses), but Allah commanded that no prophet will succeed me. [97]

This prophetical speech signifies that the (master of Messengers) is the last one of them [p], in addition to the guardianship of Imam Ali [P] on the (Mumeneen).

Ameer Al-Mumeneen [p] said:

Until Allah envoyed Muhammad [P] to achieve his commandments and conclude all prophecies; his prophet hood was authenticated by the prophets, who proved his characteristics; his delivery has been gracious. [98]

After what has been said, we elaborate the answer:

Several prophets preceded our gracious prophet [P].

(Muhammad Iben Abdullah), which was something quite familiar to the people of that time, thus they succeeded one another teaching and converting people and leading them the right way, the former assuring the course of the latter, or innovating something new that the previous circumstances of the nation would not allow to apply. Hence religions differed in their judgments and regulations, though they participate in so many common factors.

This continues until the Missions of heaven relied on a permanent final from that will never change by the sequence of time and the shift of places, the legal course of the (Master of Messengers) was the best expression of that permanency.

Divine judgments and legislation and those which man put for various fields of life stem from man's need to organize his life and the affairs that are related to it, man's needs vary from permanent ones to transitive ones.

The permanent needs have their own code of legislations which have been issued according to their example (i-e the need's example); needs and legislations never shift, for they arose from a necessity that was determined by man's circumstance and needs, and they are expected not to shift and change; so there is no point in shifting their laws which were carefully set for them.

It is true that the codes of laws should be modernized and remolded  if ever time sequence reveals their drawbacks; but this fact applies to human codes and laws, for they are conditioned by man's deficiency of thinking which can not properly determine what must be done and what must not.

While Allah who is the right jurist, error can never be found in His laws, for His wisdom and knowledge have no room for a mistake; He created man and He best knows what is good for him.

Does He not know, who created? And He is the knower of the subtleties, the aware.[99]

An example for the permanent legislations, is the compulsory duty of praying which applies to those who must do it, for it is a from that responds to the needs of man relating to his relation with Allah who created him. The same thing can be said about other laws and legislations which master man's life and answer the different permanent human needs, those needs were and still are effective; and thus they will remain for ever.

The laws and legislations of the transitive needs must change according to the change that afflicts those needs, for those are subject to the shift of time and place. An example of this is the (autopsy) which was prohibited in the past, for it was considered a style of deformation to the dead, the Prophet [p] said:

Do not deform a corpse even if it was a corpse of a dog[100], but within the sequence of time the prohibition changed into permission, rather it became a compulsion in some cases.

The question here is: Can Islam cope with the present developments in man's life, giving solutions to all things that may come into existence?

The answer is: Yes, Islam by means of its potencies and abilities can be quite creative and innovative for the legislations and jurisprudences whatever the nature of their nouveau topics might be all through the evidences and stable rules it maintains. Such jurisprudences that are fit to every respect that proportionates to them so nothing may go astray from its supervision.

There are some rules that Islam relies on, to infer the legislations and jurisprudences it requires, some of which are (No harm, and no suffering of harm are in Islam); (Negation of embarrassment); (Do not disprove a certainty by suspicion, rather disprove it by another certainty) and so many others.   

In addition to the rules mentioned above, there is the evidence of reason which plays a vital role in inferring the jurisprudence – in a private circle; furthermore (Al-Faqueeh Al-Jame'a le Shara'it Al ifta'a Wal Hukem [101] issues his regulations according to the interests of Moslems and Islam, and up to accurate juristic criteria.

Thus, no matter, small or big, of the affairs up to date, will skip this jurisprudence; and everything will have its permanent divine disposed law deriven from the Islamic legislation; hence nobody will have the chance to claim that Islam should be substituted by another new religion as long as Islam responds to all the needs of the human kind depending on the divine jurisprudence and by means of the comprehension of the specialists and Scholars who are the heirs of the prophets.

No wonder to say then, after what has been said- that Islam has a judgment about every event even the very slightest one.