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Truth Seeker |
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More options Apr 21, 2:25 am |
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From: Truth Seeker <truthseeker...@gmail.com>
Date: Tue, 21 Apr 2009 00:25:31 -0700 (PDT)
Local: Tues, Apr 21 2009 2:25 am
Subject: The issue of new messengers after the messenger-prophet Muhammad.
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The issue of new messengers after the messenger-prophet Muhammad.
The
acceptance of some men as a new messenger after the departure of
the messenger-prophet Muhammad has led to further sectarian
division
of the muslims, sectarian division is warned
against by verse 3:105.
Verse
4:80 - Whoever obeys the messenger is obeying God. As for those
who turn away, we did not send you as their guardian. -
This
verse makes clear the importance of this issue.
In this
verse is stated that the deliverer of the message of God has
to
be obeyed.
The believers should be able to know who is a
messenger without any
reason to doubt, based on total
support of the Quran. The support
for
new messengers is not there, as the relevant verses of
the Quran
explain.
People who
accepted a new messenger after the departure of Muhammad
can
have a serious problem,
if this person does not follow the Quran
completely, as can
be seen in the writings of some of these self-
proclaimed
messengers, who are or were possibly well intended.
The
followers of these men have the choice: or to disobey the order of
the Quran to obey the messenger, or to commit the
unforgivable sin of
associating partners with God (shirk)
according to verse 9:31 and
42:21.
If
a person follows and explains the Quran perfectly, he or she does
what the Quran orders the believers to do, according to
verse 3:79.
With
a perfect Quran with us on earth, new messengers are not needed.
The Quran gives perfect guidance in the issue of messengership.
People
who accepted extra messengers after the departure of the
messenger-prophet Muhammad adhere to the following saying:
"all
the
prophets are messengers, but not all the messengers are
prophets".
The Quran proves that the first part of this saying is clearly wrong.
A
study of the list of men that are named
by the Quran as prophet
(nabi) or messenger (rasul) or as
messenger-prophet
leads to a clear
conclusion:
-
some messengers were not prophets
- most messengers were
prophets as well
- some prophets were not messengers
-
Idris - prophet 19:56 - not a messenger
- Nuh - prophet 6:89
- messenger 26:107
- Hud - not a prophet - messenger 26:125
- Saleh - not a prophet - messenger 26:143
- Ibrahim -
prophet 19:41- messenger 9:70
- Lut - prophet 6:89 -
messenger 26:162
- Isma'il - prophet 19:54 - messenger 19:54
- Ish'aq - prophet 19:49 - not a messenger
- Yaqub -
prophet 19:49 - not a messenger
- Yusuf - prophet 6:89 - not
a messenger
- Ayyub - prophet 6:89 - not a messenger
-
Shu'ayb - not a prophet - messenger 26:178
- Musa - prophet
19:51- messenger 19:51
- Harun - prophet 19:53 - not a
messenger
- Dawud - prophet 6:89 - not a messenger
-
Sulayman - prophet 6:89 - not a messenger
- Ilyas - prophet
6:89 - messenger 37:123
- al-Yasa - prophet 6:89- not a
messenger
- Yunus - prophet 6:89 - messenger 37:139
-
Zakariyya - prophet 6:89 - not a messenger
- Yahya - prophet
3:39 - not a messenger
- Isa - prophet 19:30 - messenger
4:171
- Muhammad - prophet 33:40 - messenger 33:40
-
Adam, Dhul-l-Kifl and Luqman are not mentioned as a prophet or a
messenger in the Quran.
In
total the Quran mentions:
- 11 men as a prophet and not as a
messenger
- 9 men as a messenger and a prophet
- 3 men
as a messenger and not as a prophet
-
20 men as a prophet
- 12 men as a messenger
It
seems to be a justified conclusion that not all the prophets are
messengers as well, if the Quran mentions 12 men as a
messenger and 20
men as a prophet.
The relevant verses
of the Quran, as seen above, also prove that the
sunni-saying:
"every messenger is a prophet" is wrong, because Hud,
Saleh and Shu'ayb are only mentioned as messengers, not as
prophets.
Verse
40:78 states that there were messengers before Muhammad who were
not mentioned to him, this verse can not be seen as contrary
to the
findings above.
The Quran has mentioned the men
exactly as messengers or prophets or
as messenger-prophets.
To say for instance that the prophet Dawud was
one of the
unknown messengers would be an abrogation of the quranic
verses
concerned. One should not try to change the Quran by naming
Dawud
a messenger.
People
who accept extra messengers, try to diminish the function of a
messenger, in contrast with the quranic meaning of the word.
They say that a messenger is just a confirmer of a previous
scripture
and that only prophets can bring a religion. Verse
3:39 clearly states
that the prophet Yahya is a confirmer of
the word from God. So a
prophet can be a confirmer as well.
The Quran has a another definition of the difference between
the
function of a prophet (nabi) and of a messenger (rasul).
According to the verses 9:33 and 61:9 the messenger of God
is a
bringer of guidance and the religion of truth.
Verse
6:90 mentions that the prophets have a guidance, for the people
to follow, verse 6:89 states that this guidance is through a
book.
The bringing of a religion of truth is not mentioned
together with
prophethood. This implies that the duty of a
messenger is more
comprehensive than that of a prophet, both
have a guidance to convey,
but a messenger is also a bringer
of a religion of truth.
Prophets can be confirmers of an
existing religion or can give
inspiration for a religious
way of living, messengers come with a new
religion or new
religious rules for their people.
Verse 2:185 mentions the
Quran as a guidance.
Verse 6:154 mentions the Tawra as a
guidance.
Both bringers of these, for their people, new
religions where
messenger-prophets and had a double
function, they had not just the
single function of a
prophet.
The messengers Hud, Saleh and Shu'ayb had to give a
new religion and
guidance to their people without a
scripture, the other messengers had
to give a new religion
and guidance by a scripture, they had the
double task of
messenger and prophet.
Three
variations of men who gave a guidance:
- Hud was a messenger
of a religion without a scripture, but with a
new religion
and Divine law for his people, they suffered great
consequences
for not following his guidance.
- Muhammad was a
messenger-prophet of a new religion and Divine law
with a
scripture.
- Dawud was a prophet with a scripture but
without a new religion or
Divine law, he was a follower of
the Tawra, as far as we can know.
The
quranic fact: a messenger is a bringer of a new religion and
guidance to a people through a book or without a book, is
very
important in this issue.
Verse
3:81 is a verse that is often wrongly interpretated by the
accepters of extra messengers.
This verse states that
God made a covenant with the prophets and that
these
prophets had to believe in and support a messenger who would
confirm their previous scriptures.
Verse 3:84 clearly
states that Muhammad is this messenger, according
to this
verse Muhammad and his followers, have to say that they
believe
in the mentioned messengers and the prophets and that they
make
no difference between the prophets.
Verse 2:41, 2:91, 2:97,
3:3, 4:47, 5:48 state that the Quran confirms
previous
scriptures.
Verse 37:37 states that Muhammad is a confirmer
of the messengers as
well.
The confirmation of
previous scriptures can be a part of the duty of a
messenger,
as Muhammad, Isa was also a confirmer. Isa confirmed the
Tawra
according to verse 3:50 but he also had to renew the religion
for
his people in allowing what was forbidden before, according to
this verse.
The duty of every messenger was to give a
new religion to his people
or to partly renew the religion
for his people.
Some
people say that the discoverer of code 19 is predicted by verse
3:81, this is a wrong vision, since code 19 refers only to
the Quran.
Over it (the Quran) is nineteen according to
verse 74:30, not over
them.
The messenger mentioned in
verse 3:81 clearly confirms all previous
scriptures of the
prophets before, the Quran states that this
messenger is
Muhammad, as can be read in verse 3:84, 2:41, 2:91, 2:97
amongst
others.
The Quran does not suggest that code 19 is a
confirmation of its
Divine origin.
According to verse
74:31 code 19 is there to disturb, convince and
strenghten
the faith, concerning the Quran, this is different from
confirming the Quran.
The proof of the Divine origin,
the confirmation of the Quran is the
absence of
contradictions according to verse 4:82.
Verse
33:7 states that from Muhammad and the other prophets is taken a
covenant, accepters of extra messengers say that this verse
proves
that Muhammad is the not the messenger mentioned in
3:81 but that he
is one of the prophets of this verse. This
would be illogical because
of the linkage between verse 3:81
and verse 3:84, 2:41, 2:91 amongst
others.
The Quran
names another covenant in which Muhammad really was a
partner
as a prophet, it is the covenant of verse 3:187, the content
of
this covenant is: the scriptures have to be made known to mankind
and may not be hidden.
Muhammad was not one of the
prophets of the covenant mentioned in
verse 3:81, because
the Quran is not confirmed in verse 3:84 by
mentioning its
messenger by name.
This in contrast to the mentioning of
Musa and Isa as messenger of
their scriptures.
The
absence of his name in the list of confirmed messengers and
prophets in verse 3:84 gives extra proof that Muhammad is
the
confirming messenger, who is mentioned in verse 3:81.
Accepters
of extra prophets bring forward the argument that the
mentioning
of a messenger next to the prophets means that Muhammad can
not
be the messenger mentioned in verse 3:81, since Muhammad is a
prophet. This argument is not valid as can be seen in verse
3:84, this
verse mentions Musa and Isa next to the prophets,
Musa and Isa were
messengers and prophets as Muhammad was a
messenger and prophet. Verse
33:7 has also this kind of
structure.
Another way of supporting the idea of extra messengers, is a too broad ...
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Edip Yuksel |
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More options Apr 21, 11:49 pm |
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From: Edip Yuksel <edipyuk...@gmail.com>
Date: Tue, 21 Apr 2009 21:49:32 -0700 (PDT)
Local: Tues, Apr 21 2009 11:49 pm
Subject: Re: The issue of new messengers after the messenger-prophet Muhammad.
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This
is a long article which requires a lengthy response. However, I
find a faulty logic in one of your basic premises:
You
claim that some prophets were not messengers, yet you do not
provide a single verse to support such a claim. All you have
done is
to refer to some verses where some names are
described as prophets.
Well, if lack of the word messenger
in such descriptions should lead
to the conclusion you are
driving then, from the same verses we should
also reach to
the conclusion that some prophets were not humans, some
prophets
were not warners (nazeer), etc.
Peace,
Edip
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