A Prophet is chosen by Allah


Q. Deniers of finality of Prophet-hood cite verse 4:69 “whoever obeys Allah and His Messenger, then he is among the company of the Prophets..” to justify the claim of Prophet-hood of their group’s founder. They maintain that their leader obeyed Allah and His Messenger to such an extent and devotion that he too became a Nabi (Prophet) and this was, according to them, in line with what is stated in the verse. Is their claim and understanding consistent with the Qur’an? Does the Qur’an really state that one can become a Nabi merely by obedience to Allah and His Messenger?

A. No. Such beliefs are not justified by the Qur’an, rather refuted by the Book of Allah. The ayah in question is:

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“All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah of the Prophets (who teach) the sincere (lovers of truth) the witnesses (who testify) and the righteous (who do good): ah! what a beautiful fellowship!” (4:69 Yusuf Ali)

If we ponder over the verse we observe that it does not suggest that anyone who obeys Allah and His Messenger becomes a Nabi (Prophet), but rather that such a person enters in to the companionship of Nabiyeen (Prophets). The Arabic words MA’AL LAZINA an’amalla_hu ‘alaihim lit.“..in the company of those on whom is the favour of Allah..” clearly point to this fact. We further read in Sura 48 that:

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“Muhammad is the Messenger of Allah and those with him are strong against the unbelievers while compassionate with each other.” (48:29)

Here wal lazina maahu “those with him” i.e. those who were with Muhammad (PBUH) are identified separately. Those with Muhammad were those who obeyed him, and all of them did not become Prophets by doing so. Sura 4:69 states that those who obey the messenger, do not become Prophets but they simply come in their companionship.The Arabic words of 4:69 WA HASUNA ULA_’IKA RAFIQA lit. “And what a beautiful FELLOWSHIP”, also confirm this fact.

If one were to claim that being in the company of another makes him the same person, then in many places of the Quran we also find: Annalla_ha MA’AL muttaqin lit. “Surely God is WITH THOSE who are Righteous” (2:194) and innalla_ha ma’as sa_birin lit. “Surely God is WITH THOSE those who are patient” (2:153). If maa an nabiyeen” lit. “with the Prophets” makes someone a Prophet, then that would erroneously imply that maa_Allah would make one same as Allah! Such a belief being absolutely contradictory to Qur’an. It can be observed in the Quran that Nabuwah (Prophecy) is not acquired by personal efforts but is bestowed by God of His own will. The recipient of God’s message has no idea at all that it will be bestowed on him a moment prior to its revelation, as the following verses declare:

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“And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Book was, nor belief. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path.” (42:52)

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“And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: therefore lend not thou support in any way to those who reject (Allah’s Message).” (28:86)

“..Thou knewest not what the Book was, nor belief..” and “…”And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord..” clearly show that one on whom God’s revelation is bestowed does not work towards receiving that Message and does not make efforts to become a Prophet or Messenger. Rather Prophecy is a gift of God, and given as per the will of God. As the verse 4:69 clearly says that obedience to Allah and His Rasul results in attaining the fellowship of God’s Prophets and not Prophet-hood, therefore the view that one can become a Prophet by his own efforts is false and contrary to the Qur’an.

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Graves of Messengers


Is there evidence in the Qur’an to prove that Messengers of Allah were buried in graves upon their demise?

Though the Qur’an does not mention the exact location or time of death of any Messenger, we can infer from its ayat that Messengers were assigned burials by Allah at the time of their death. The following should be analysed to this effect:

The Qur’an terms Messengers of Allah as Bashar (human)

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“Their messengers said to them: “True, we are human like yourselves, but Allah doth grant His grace to such of his servants as He pleases. It is not for us to bring you an authority except as Allah permits. And on Allah let all men of faith put their trust.” 14:11 Yusuf Ali

Messengers are Bashar or human. Muhammad (peace be upon him) is also made to say that he was a Bashar

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“Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read.” Say, “Exalted is my Lord! Was I ever but a human messenger?” 17:94 Saheeh International

Every Bashar has to die, therefore as Messengers are “Bashar”, they too, die

Muhammad (p) was informed by Allah that as a Bashar he would one day die as no Bashar has been granted permanent life:

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“We granted not to any man before thee permanent life (here): if then thou shouldst die, would they live permanently?” 21:34 Yusuf Ali

Thus like all messengers Muhammad (p) was also to die one day.

The Qur’an declares that Messengers are “Insaan”, and that “Insaan” is given a “Qabar” or grave by Allah

Messengers are from Naas (plural of Insaan, i.e. man, human) in Surat Al Hajj 22:75

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“Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing.” 22:75 Sahih International

A messenger has been identified in the Qur’an as Insaan or man, and about Insaan it is clearly stated:

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“Then He causes his death and provides a grave for him.” 80:21 Saheeh International

Thus as Muhammad (p) and messengers before him were Bashar who were not granted immortality but had a limited life span and were to die one day, and as messengers are identified to be from Naas (plural form of Insaan) category, and the law of Allah for Insaan is that He causes his death and provides a grave for him, therefore all Messengers of Allah, including Muhammad (p) were provided graves for their burial at the time of their death.

Though the Qur’an is silent about the location of graves of Prophets/Messengers, this silence in no way suggests a negation of the existence of their graves. It can be inferred from the above Qur’anic ayat that Messengers were “Insaan” and by virtue of being “Insaan” they were granted graves by Allah at the time of their death.