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The Prophet Muḥammad

(peace and blessings be upon him)

Those who believe and do good deeds and believe in the revelation sent down to Muḥammad – for it is the truth from their Lord – He will remove from them their misdeeds and improve their condition.

(Muḥammad 47:2)

ALTHOUGH there exist many standard biographies of the Prophet Muḥammad (peace and blessings be upon him) in every major world language, the Qur’ān itself brings out the outstanding features of his illustrious life and career. Reading the Qur’ān one gets a clear picture of his message and mission and the central place he occupies in Islam. In the above quoted passage Muslims are promised forgiveness for their sins, if they follow the divine message sent down to the Prophet. This underscores the Prophet’s coveted position in the sight of Allah. Without the pledge to abide by his teachings, no salvation is possible. His message is hailed as the truth revealed by Allah. More remarkably, Allah promises that one’s commitment to it is bound to bring success in both worlds. For he is part of the chain of Allah’s messengers who conveyed divine guidance to mankind. Rather, he stands out as the final Messenger, marking the end of messengership, (al-An‘ām 6:85-90 and al-Aḥzāb 33:40). He belongs to the progeny of the Prophet Ishmael, son of the Prophet Abraham. His advent in seventh-century Makkah marks Allah’s acceptance of the supplication made by the Prophets Abraham and Ishmael:

Our Lord! Raise up for them [the children of Ishmael] a Messenger from among them who will recite to them Your revelations and will teach them the Book and wisdom and will purify them [of sin and unbelief]. Surely You alone are Almighty, the Wise.

(al-Baqarah 2:129)

There is ample evidence to prove that he accomplished his fourfold mission well. At the time he appeared on the scene, the Arabs had discarded and corrupted the divine message conveyed to them by the Prophet Abraham. All sorts of evil – social, moral and economic – had crept into their way of life. They were given to drinking, causing bloodshed and sexual licentiousness. They had grown so callous that they used to bury their daughters alive. They had installed hundreds of idols in and around the Ka‘bah and openly indulged in polytheism. As a pious person even in his pre-prophetic life, Muḥammad felt disturbed over the degeneration which he observed in his society.

When he was 40 years old, Allah appointed him His final Messenger, directing him to convey divine guidance in both word and deed. The Archangel Gabriel transmitted to him the opening verses of Sūrah al-‘Alaq, which constitute the first installment of divine revelation. Throughout the 23 years of his Prophetic career he received at intervals its other parts, which taken together comprise the Qur’ān, the final Book of guidance for all mankind, regardless of time and place. His main assignment consisted in giving the good news to believers and warning unbelievers. At several places the Qur’ān projects him in this role. (See al-Baqarah 2:119, al-Nisā’ 4:170, al-Mā’idah 5:19, al-An‘ām 6:104, al-A‘rāf 7:184 and 188, Hūd 11:2, al-Ḥijr 15:98, al-Naḥl 16:89, al-Isrā’ 17:105, al-Ḥajj 22:67, al-Furqān 25:1 and 56, al-‘Ankabūt 29:50 and al-Aḥzāb 33:45.)

He made plain his adherence to the Prophet Abraham’s way with a view to reminding fellow Arabs of their original faith. So doing, he emphasised also the cardinal principles of monotheism in faith:

[Abraham declared] “As to me, I have set my face firmly and truly towards Him Who created the heavens and earth. Never shall I ascribe partners to Allah.”

(al-An‘ām 6:79)

The Prophet Muḥammad (peace and blessings be upon him) presented the essence of the creed of earlier messengers, asserting that he was there to confirm the Scriptures originally sent down to mankind. The Qur’ān stresses the essential similarity between its message and that of the Books revealed to other messengers. For all of these originated from the same source – Allah. Since earlier Scriptures had been corrupted by the wicked beyond recognition, there was a need to revive the original divine message. This task was performed by the Prophet Muḥammad (peace and blessings be upon him). Not only did he transmit faithfully the Word of Allah, he also demonstrated the way of life of a true believer. His distinguished life and conduct serve as the role model for all time and place. For example, Allah directed him to engage sincerely in worshipping Him in order to achieve closeness to Him. Moreover, he displayed exemplary bravery, courage and tact in overcoming the unbelievers on the battleground, (Āl ‘Imrān 3:153 and al-Isrā’ 17:74). These and many other points are cited in the Qur’ān in order to vindicate his genuine Messengership. The following passages, in particular, adduce arguments in support of his designation as Allah’s Messenger:

al-Baqarah 2:253

al-Baqarah 2:253

Āl ‘Imrān 3:68 and 162

al-Nisā’ 4:166

al-Mā’idah 5:15-16

al-A‘rāf 7:181-182

Yūnus 10:16-17

Yūsuf 12:3 and 102-104

al-Isrā’ 17:86-88

al-Naml 27:44-47 and 85-86

al-‘Ankabūt 29:48-52

Rather, Allah promised him the highest reward imaginable – that of elevating him to the station of praise and glory:

Your Lord will raise you to the rank of praise and glory.

(al-Isrā’ 17:79)

And We have exalted your fame.

(al-Inshirāḥ 94:4)

Another of his distinctions is that he is the last Messenger in the chain of Allah’s envoys. What this signifies is that Islam as revealed to and preached by him will serve as the final message for all time to come. The universality and timelessness of his mission are special to him, (Muḥammad 47:18 and al-Aḥzāb 33:40). As part of His grand plan for the guidance of mankind, Allah sent the Prophet Muḥammad (peace and blessings be upon him) down as the mercy for all the worlds, (al-Anbiyā’ 21:107). Abiding by his directives amounts to obeying Allah. This underscores his pivotal position in matters of faith. Ḥadīth and Sunnah, his sayings and deeds respectively, are therefore, of the utmost importance in Islam and constitute the primary sources of faith. The Qur’ān commands Muslims to obey him unquestioningly:

And obey Allah and the Messenger, that you may obtain His mercy.

(Āl ‘Imrān 3:132)

He who obeys the Messenger, obeys Allah.

(al-Nisā’ 4:80)

He that obeys Allah and His Messenger attains the highest achievement.

(al-Aḥzāb 33:71)

Of similar import are the following passages, al-Mā’idah 5:92, al-Anfāl 8:2 and 64, al-Tawbah 9:71, al-Nūr 24:54, Muḥammad 47:33 and al-Taghābun 64:12.

Notwithstanding his many special features, the Prophet is a mortal human being, a servant of Allah, chosen by Him to convey His message to man. He does not share any trait of divinity. Nor does he have access to the realm of the Unseen which is only Allah’s prerogative. The Islamic concept of messengership is marked by balance and moderation. Unlike Christianity, it does not elevate the Prophet to Godhead. And, unlike some other faiths, it does not project a tainted picture of messengers, given to worldliness and vice. In keeping with its cardinal principle of monotheism, the Qur’ān denies any suprahuman feature to him:

[O Muḥammad] Say: “I do not tell you that the treasures of Allah are with me. Nor do I know what is hidden. Nor do I tell you that I am an angel.”

(al-An‘ām 6:50)

They ask you concerning the Hour – when it is to come. Say: “Its knowledge is with my Lord alone. None can disclose its time but He” … Say: “I have no power over any good or harm to myself except as Allah wills. Had I knowledge of the Unseen, I would have amassed all good and no evil should have ever touched me. I am only a warner and bring glad tidings to the people who believe.”

(al-A‘rāf 7:187-188)

The Prophet Muḥammad (peace and blessings be upon him) devoted himself heart and soul to the mission of Islam and achieved great success notwithstanding stiff opposition, in transforming the polytheistic Arabs into champions of monotheism. He drew upon every conceivable means for articulating the truth of Islam. His concern was so deep felt that he cried over the prospect of the inevitable divine punishment for those Arab unbelievers who refused to embrace Islam. The Qur’ān, however, directed him not to grieve so much about the miserable fate of such unbelievers:

Perhaps you will kill yourself with grief because they do not become believers.

(al-Shu‘arā’ 26:3)

The Makkan unbelievers asked him to produce a miracle which they could see with their own eyes. They were told to look around them in that Allah’s distinct signs are scattered everywhere. He was, nonetheless, granted the miracle which we know as the Qur’ān. For it embodies the light of Allah’s guidance and mercy.

The Qur’ān recounts the prophecies about the Prophet Muḥammad’s advent which featured in the earlier Scriptures, especially the Torah and the Gospels. Take this as illustrative:

And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the Messenger of Allah sent to you, confirming the Torah, which came before me, and giving glad tidings of a Messenger to come after me. His name shall be Aḥmad.”

(al-Ṣaff 61:6)

Even in the face of such clear pronouncements in their own holy Books about the Prophet Muḥammad (peace and blessings be upon him), the Jews and Christians of the day rejected and opposed him. They did so for their own selfish ends. For the radical message of Islam was set to destroy their vested interests, their degenerate way of life and their clergy that abused religion for pecuniary gain. However, Allah promised and sent His help to the Prophet. For example, when the unbelieving Makkans mocked him for being without a son, Allah consoled and comforted him:

To you We have granted al-Kawthar. Turn to your Lord in prayer and sacrifice. For he who hates you will be cut off [from future hope].

(al-Kawthar 108:1-4)

Allah blessed him with an overwhelming victory over the unbelievers, the Jews and Christians. Millions accepted Islam and country after country was won over to the Caliphs, who succeeded the Prophet, to lead the community of believers. As for the Prophet himself, he devoted more and more of his time to glorifying Allah and seeking Allah’s forgiveness. As to the exalted rank which he enjoys in Allah’s sight, the following Qur’ānic passage is instructive:

Allah and His angels send blessings on the Prophet. O Believers! Send your blessings upon him and salute him with all respect.

(al-Aḥzāb 33:56)

Allah also conferred another distinction on the Prophet – that of his Ascent and Night Journey to the heavens, which is recorded thus in the Qur’ān:

Glory be to Allah Who took His servant (Muḥammad) for the night journey from the sacred mosque to the farthest mosque, whose surroundings We have blessed in order that We might show him some of Our signs.

(al-Isrā’ 17:1)

More importantly, on that occasion, he was granted the following charter of social justice, which also spells out the role and features of believers:

The believers are constant in their Prayer. And in their wealth there is a recognised right for the beggar and the poor… They respect their trusts and covenants. They stand firm in their testimony.

(al-Ma‘ārij 70:23-25 and 32-33)

The same note of social justice permeates the Prophet’s sermon at ‘Arafāt which he delivered on the occasion of his farewell pilgrimage. It captures the essence of the mission which he professed and practised throughout his illustrious life:

No Arab is superior to a non-Arab and any non-Arab does not have superiority over an Arab. Piety alone confers honour on man. All men are from Adam and Adam was made of clay.

O people! Your lives, blood and property are sacred for one another … All of you will certainly appear before Allah and He will take you to account. Thus do I warn you. Whoever among you is entrusted with someone’s property shall return the trust to the rightful owner.

O people! Allah has laid down rights for everyone. No one should therefore, leave a will in favour of any of his heirs. Debt is to be repaid. Borrowed things are to be returned. It is not lawful to deprive anyone of what is due to him. Your wives have rights. They owe you obligations. Treat them well. For they are dependent upon you. If you follow the Book of Allah and my practice (Sunnah), which I leave behind with you, you will never go astray.

This sermon stands out as his strong exhortation for cordial human relationships and a tension-free society. His assertions about shunning violence and bloodshed, not usurping others’ belongings and refraining from betraying the trust reposed in one re-echo the following Qur’ānic verses: al-Baqarah 2:283, Āl ‘Imrān 3:161 and al-Nisā’ 4:93. He is also seen reminding everyone of the need to discharge their obligations, especially those which they owe to fellow human beings in general and to their family members, friends and neighbours in particular. Man is asked to keep the trust placed with him as a responsible member of the society and as a good citizen.

Even in the face of his life-giving message and his spotless character and conduct, to which the Arabs had been a witness since his birth, many in and around Makkah took to opposing the Prophet. The pretexts they employed for rejecting his mission bordered on absurdity. For some of them took exception to his humanness, thinking that a fellow human being with whom they were familiar, could not be appointed to such an august office as that of messengership. They suffered from the delusion that only an angel or superhuman creature could shoulder this responsibility. In raising this objection they disregarded the point altogether that such a messenger could not relate to men and women for being radically different from them. Nor could he serve as a role model for them. Some were so overawed by his persuasive charms and magnetic personality that they dismissed him as a magician. No magician is, however, on record in history as striving for human welfare. Some alleged that he had borrowed material from others. They did not, however, identify his source or sources. Others regarded him as the author of the Qur’ān. Once again they remained blind to common knowledge that he was an unlettered person who could not draw upon earlier Scriptures. The ignorant Arabs could be forgiven in view of the general ignorance of articles of faith among them. However, even the Jews and Christians disregarded their own Scriptures which contain prophecies about his advent. Some sought to discredit him by branding him as a poet and the Qur’ān as the product of his mind. It was a silly charge. For no poet before or since has composed such a perfect book of guidance as is the Qur’ān. To those who demanded that some palpable miracle be given to the Prophet, which would convince them of the truth of his messengership, the Qur’ān told them that if they persisted in their unbelief, it would incur devastating punishment for them. The Qur’ān refutes the objections raised against his claim to messengership and asserts his exalted position. Muslims are directed to treat the Prophet with great respect and love:

O Believers! Do not put yourselves forward before Allah and His Messenger. But fear Allah. For Allah is All-Hearing, All-Knowing.

O Believers! Do not raise your voice above the voice of the Prophet. Do not speak aloud to him in talk, as you may speak aloud to one another, lest your deeds go to waste while you do not perceive.

(al-Ḥujurāt 49:1-2)

You have indeed in the Messenger of Allah the perfect pattern of conduct.

(al-Aḥzāb 33:21)

Related Qur’ānic passages for self-study

al-Tawbah 9:128

Hūd 11:27

Yūsuf 12:104

al-Naḥl 16:46

al-Kahf 18:27

Ṭā Hā 20:2-3

al-Qaṣaṣ 28:56

Fāṭir 35:22-23

al-Shūrā 42:13

al-Ḍuḥā 93:1-11

al-Inshirāḥ 94:1-8

al-Kawthar 108:1-3