- Why prophet Muhammad (pbuh) was the last prophet (follow up)?
Question:
ASAK,
Thank you for the detailed answer.
I still have one doubt after reading the answer given.
If there was a good reason to have at least one prophet among the Arabs (or ishmaelites), I can extend that reason and say that the Chinese and Indians and Mayans deserved a prophet too. I am not able to believe God privileging Makkah or the Arabs
Thank You
Answer:
Salam,
Before I try to address your concern, please do consider that what you are not able to believe has already happened. Is it not the fact that an Arab prophet (pbuh) was sent with an Arabic book to the Arabs in the Arabian Peninsula and not to Indians or Chinese or Mayans? Is it not the fact that the Qur'an has explicitly informed us that Bani Israel were given a privilege (fadhilah) among other nations (2:47, 122; 7:140). If as a Muslim who believes in the Qur'an you are able to accept that Bani Israel were given a privilege, then what makes you find it difficult to believe that Bani Ishmael too were given a privilege?
I think the main problem that makes it difficult to appreciate this is the meaning of the word privilege. Privilege here does not mean revelation of some secret ways that would make a community unconditionally successful in this world and in the hereafter. If this was the meaning of privilege in this context, then like you I too would have found it very difficult to appreciate it because it would have been quite out of line with the Justice of the Almighty.
This however is not that meaning of privilege that the Qur'an refers to. According to the Qur'an the privilege, that came in the form of messengers and direct guidance, involved a covenant given to the chosen communities. Based on this covenant if the chosen community follows certain path, then it will be successful in this world, otherwise it will be in serious trouble (2:27, 83; 5:12, 20, 21, 70). Some of the details of this covenant for Bani Israel can be found in Deuteronomy 7:12-13; 28:2-7; 11–12. The numerous reminding of Bani Ishmael about the stories of Bani Israel in the Qur'an indicates that the same applies to Bani Ishmael (e.g. 2:108, 134, 214, 286).
Three important points should be understood about this privilege and the involving covenant:
- The expectation from the chosen community was to follow the God given path. This is not limited to following the given form of the shari'ah. The main thing was to follow the wisdom behind the given form of the shari'ah (which sometimes may result in adjusting or evolving the form of the shari'ah to serve its purpose). This wisdom can be referred to by one word, and that is akhlaq (morality). This is if we expand the meaning of akhlaq to also refer to establishing justice in the society and establishing a healthy relationship with God. (1)
- This privilege relates to this world. In the hereafter no one has any privileges and every individual will see the consequences of his/her own acts based on his/her own capabilities.
- The above covenant is in fact based on a very logical principle that applies to any community. I argue that any community that as a whole follows the rules of akhlaq (as described above) will in principle be in a very healthy and strong position in this world, and that if they go against these rules they will eventually face serious troubles and mishaps. Looking at it from this angle, the given privilege is nothing but providing an excellent opportunity, through messengers of God, to benefit from this general principle.
If you appreciate what I wrote above, in particular the last point, then perhaps you will agree that the privilege was simply an opportunity that if taken correctly would have been beneficial and if taken incorrectly would have turned into a threat. The history of both Bani Israel and Bani Ishmael shows how this privilege can work against the communities if they do not follow the covenant (a covenant which I emphasise again, is based on a very general principle).
I reiterate again what I wrote in my original answer. I do not consider sending of prophets to be the only possible way that God would guide human beings. Therefore while I appreciate that it is a huge privilege for a community to have a prophet send to them, I do not consider those communities without a prophet (or without a prophet in their more recent history) to be underprivileged.
I hope this makes sense.
Note:
------
1. So from this perspective, akhlaq will have three dimensions: relationship with yourself (that is aiming at what generally is referred to as morality), relationship with other things around you (that is aiming at justice) and relationship with your God (that is aiming at piety). Looking at it this way, it will be correct to say that religion is all about akhlaq.
Related Topics:
-------
- Why prophet Muhammad (pbuh) was the last prophet?
--------
Farhad Shafti
April 2018
ASAK,
Thank you for the detailed answer.
I still have one doubt after reading the answer given.
If there was a good reason to have at least one prophet among the Arabs (or ishmaelites), I can extend that reason and say that the Chinese and Indians and Mayans deserved a prophet too. I am not able to believe God privileging Makkah or the Arabs
Thank You
Answer:
Salam,
Before I try to address your concern, please do consider that what you are not able to believe has already happened. Is it not the fact that an Arab prophet (pbuh) was sent with an Arabic book to the Arabs in the Arabian Peninsula and not to Indians or Chinese or Mayans? Is it not the fact that the Qur'an has explicitly informed us that Bani Israel were given a privilege (fadhilah) among other nations (2:47, 122; 7:140). If as a Muslim who believes in the Qur'an you are able to accept that Bani Israel were given a privilege, then what makes you find it difficult to believe that Bani Ishmael too were given a privilege?
I think the main problem that makes it difficult to appreciate this is the meaning of the word privilege. Privilege here does not mean revelation of some secret ways that would make a community unconditionally successful in this world and in the hereafter. If this was the meaning of privilege in this context, then like you I too would have found it very difficult to appreciate it because it would have been quite out of line with the Justice of the Almighty.
This however is not that meaning of privilege that the Qur'an refers to. According to the Qur'an the privilege, that came in the form of messengers and direct guidance, involved a covenant given to the chosen communities. Based on this covenant if the chosen community follows certain path, then it will be successful in this world, otherwise it will be in serious trouble (2:27, 83; 5:12, 20, 21, 70). Some of the details of this covenant for Bani Israel can be found in Deuteronomy 7:12-13; 28:2-7; 11–12. The numerous reminding of Bani Ishmael about the stories of Bani Israel in the Qur'an indicates that the same applies to Bani Ishmael (e.g. 2:108, 134, 214, 286).
Three important points should be understood about this privilege and the involving covenant:
- The expectation from the chosen community was to follow the God given path. This is not limited to following the given form of the shari'ah. The main thing was to follow the wisdom behind the given form of the shari'ah (which sometimes may result in adjusting or evolving the form of the shari'ah to serve its purpose). This wisdom can be referred to by one word, and that is akhlaq (morality). This is if we expand the meaning of akhlaq to also refer to establishing justice in the society and establishing a healthy relationship with God. (1)
- This privilege relates to this world. In the hereafter no one has any privileges and every individual will see the consequences of his/her own acts based on his/her own capabilities.
- The above covenant is in fact based on a very logical principle that applies to any community. I argue that any community that as a whole follows the rules of akhlaq (as described above) will in principle be in a very healthy and strong position in this world, and that if they go against these rules they will eventually face serious troubles and mishaps. Looking at it from this angle, the given privilege is nothing but providing an excellent opportunity, through messengers of God, to benefit from this general principle.
If you appreciate what I wrote above, in particular the last point, then perhaps you will agree that the privilege was simply an opportunity that if taken correctly would have been beneficial and if taken incorrectly would have turned into a threat. The history of both Bani Israel and Bani Ishmael shows how this privilege can work against the communities if they do not follow the covenant (a covenant which I emphasise again, is based on a very general principle).
I reiterate again what I wrote in my original answer. I do not consider sending of prophets to be the only possible way that God would guide human beings. Therefore while I appreciate that it is a huge privilege for a community to have a prophet send to them, I do not consider those communities without a prophet (or without a prophet in their more recent history) to be underprivileged.
I hope this makes sense.
Note:
------
1. So from this perspective, akhlaq will have three dimensions: relationship with yourself (that is aiming at what generally is referred to as morality), relationship with other things around you (that is aiming at justice) and relationship with your God (that is aiming at piety). Looking at it this way, it will be correct to say that religion is all about akhlaq.
Related Topics:
-------
- Why prophet Muhammad (pbuh) was the last prophet?
--------
Farhad Shafti
April 2018
