Joseph Islam's Article "EXCLUSIVENESS OF PROPHET MUHAMMAD (pbuh)"

[Bassam Zawadi]

I was reading brother Joseph's article "EXCLUSIVENESS OF PROPHET MUHAMMAD (pbuh)" over here http://quransmessage.com/articles/exclusiveness%20of%20prophet%20muhammad%20FM3.htm

I tend to understand 2:285 as many exegetes do that it means that one should not make a distinction between the messengers in the sense where you recognize some of them as being messengers, while others are not. It is emphasizing acceptance of all them. I believe it's an extra emphasis, since believing in the Messenger would lead to believing in everything else by default (e.g. books, message, etc.).

As for 2:253, which brother Joseph cited at the end... I totally agree that it is God alone who could elevate certain prophets in ranks or not. However, I think brother Joseph forgot one thing........ that doesn't mean that we cannot RECOGNIZE God's elevation of certain Prophets and BASED ON THAT, distinguish between the Prophets in terms of rank. We aren't doing the distinction because of what we think, but rather because of how God distinguished between them. Hence, we are merely recognizing God's distinction Himself.


Your thoughts?

[Joseph Islam]

Dear Bassam,

Surely, we would only be able to distinguish such matters based on the 'explicit' information God provides in the Quran. I personally do not know of any statement in the Quran where God unequivocally and explicitly states that He has granted the highest rank to one Prophet 'by name' over all other Prophets.

As you will have noted from the article, exclusivity cannot be arguably defined and remains a mute topic.

If we appeal to secondary sources, then the dispute of 'authority' of these sources must be resolved first as I'm sure you will agree.

Peace to you :-)

[Bassam Zawadi]

If we appeal to secondary sources, then the dispute of 'authority' of these sources must be resolved first as I'm sure you will agree.

Yes, I surely agree.

I was just pointing out that doing such a thing is not necessarily in direct contradiction with 2:285.

[Armanaziz]

Salamun Alaikum.

With due respect to both of you - I would humbly suggest an alternate way of understanding verse 2:253 - which makes more sense to me. While Allah graced some messengers over others, the verse does not necessarily mean they had different ranks with Allah. I believe when Allah says, raising some messengers in rank - it is meaning raising them in rank above the contemporaries of the messenger - not other messengers of other people/generation.

Thus, the verse would effectively mean -  there were messengers with whom Allah communicated verbally (may or may not be through an angel) and there were / are / will be others who are messengers simply because God elevated them in rank over fellow humans - perhaps with superior wisdom and/or leadership qualities. Prophet Jesus mentioned separately in the verse would be in a special category where he was strengthened with the Holy Spirit. However irrespective of the mode of communication with Allah - in which He may have graced some over others per His will - they are all messengers of Allah (to be revered by us without any differentiation.)

I believe this is the more appropriate understanding of the verse because - if we take the verse to mean messengers to have varying ranks with Allah - that already, is in essence, contradictory to the directive of not differentiating among the messengers.

May Allah guide us all to the straight route.

Regards,
Arman

[Zack]

Dear Bassam,

Surely, we would only be able to distinguish such matters based on the 'explicit' information God provides in the Quran. I personally do not know of any statement in the Quran where God unequivocally and explicitly states that He has granted the highest rank to one Prophet 'by name' over all other Prophets.

Peace to you :-)

I know this is going to be controversial, and I have no interest in presenting "orthodox Christian dogma" here, however wouldn't wouldn't QS 3:45 be a case of God explicitly elevating Nabi Isa? Obviously Isa being given high rank and authority is central to the Injil. Some may disclaim this as the teachings of Paul to a Gentile context. However this is the opposite. It is central to the Hebrew teaching in the Torah, "The Lord said to my lord, sit at my right hand," this verse is quoted over 20 X in the New Testament referring to Isa. It is the central message of Hebrew disciples of Isa, who were the guards of "Tauhid". In essence it is saying God has made Isa, due to his obedience, high in rank to be His "Right hand man" to fulfill his purposes on earth. The one anointed as the Messiah.

This is what made the Hawariyuun and thousands of Hebrew followers of Isa distinct from the regular Jews. Remove this, and Islam becomes in a sense an Arabised form of regular Judaism, disconnecting itself from the Tauhid followers of Isa. This is one of those topics which is uncomfortable, as Isa has been so misrepresented by Christianity.

Thank you for all the contributions and articles on this site which have been very helpful for me.

Wasalam
Daniel

[Hamzeh]

Asalamu alaykum

I think brother Armanaziz made a good point.

also to what extent can another messenger be better or lesser than another one when at the end by God's will they completed there tasks. Even if some were to make a little more or a little less errors than another  in this world which im not suggesting they did. Who are we to evaluate this.

Also there are messengers that God has not mentioned (40:78)
Yusuf Ali: We did aforetime send messengers before thee: of them there are some whose story We have related to thee, and some whose story We have not related to thee...


Also there were at times more than one messenger present to a certain group of people. Is the ranks that God bestows on his messengers implied by the authority they had over one another? Example Moses and Harun (pbut).

Either way 2:285 says it best.

Salam

[Joseph Islam]

Dear respected readers,

As-salam alaykum

As I am sure many readers will appreciate, God's agents on earth were not 'automatons'. They were human beings, with individual personalities, that had been inspired by God with His words and granted wisdom.

They were expected to make use of their wisdom and apply it to their specific set of circumstances in the best manner they could during their respective ministries.

On the Day of Judgement, each messenger will be questioned as to how they parted the message they were given, as will those that received the message.

007.006
“Then verily We shall question those to whom (Our message / messengers) has been sent, and verily We shall question the messengers”

For example, some agents of God have been held blameworthy by God at times because they did not act in a manner that they would had been expected to in that moment. Prophet Jonah is one example that has been explicitly cited by the Quran:

037.141
Then he drew lots and was of those rejected / losers"

037.142
"Then the fish swallowed him while he was blameworthy (mulim - alama),

* The verb ‘alama’ (mulim) means blameworthy. Please see the meaning of the word in its usage in verse 51:40 where Pharaoh's hosts were seized and cast into the sea as Pharaoh was deemed 'alama (mulim)' (blameworthy)

• 1 لَامَ , inf. n. لَوْمٌ, He blamed, censured, or reprehended, syn. عَذَلَ, (S, M, Msb, K,) a person, (S, Msb,) عَلَى كَذَا [for such a thing]. (S.) 4 أَلَامَ He did a thing for which he should be blamed. (S in art. جنف, and L and TA in art. ريب.) 5 تَلَوَّمَ i. q. تَكَلَّفَ اللَّوْمَ. (Ham, p. 356.) لَائِمَةٌ A thing for which the doer is blamed. (TA.) [1]

Prophet Jonah's specific actions are cited as something not to be followed in another verse:

“…and do not be like the companion of the fish when he called out while was distressed. Were it not that a favour from His Lord had reached him, he would certainly have been cast down upon the naked shore in disgrace / rejection, while he was blameworthy / reprobate (dhamma)” (68:48-49)

The verb 'dhamma' (madhmum) means someone who is condemned as seen in other verses:

Example:

17:18  -  "...wherein he shall roast / burn, condemned (madhmuman) and rejected"
17:22  - "...lest you will sit disgraced / condemned (madhmuman), forsaken"

• 1 ذَمَّهُ , (T, S, M, &c.,) aor. ذَمُ3َ , (T, M, Msb,) inf. n. ذَمٌّ (T, S, M, Mgh, Msb, K) and مَذَمَّةٌ, (M, K,) He blamed, dispraised, discommended, found fault with, censured, or reprehended, him, in respect of evil conduct; [2]

However, this is not to say that prophet Jonah was not forgiven for his mistake, nor does it mean that he will not have a high rank on the Day of Judgment. After all, God says explicitly that he would have tarried to the Day of Judgment had he not been one of those that glorified God - musabiheen (37:143-144).  He was further sent to another town where many believed him (37:147-148).

The rank prophet Jonah will be given will be assessed and judged by God, given the message he was entasked with, his personality, his resources and his circumstances. It is not for believers to make those distinctions as to which messenger or prophet fared better.

God does not cite such examples for us to ignore.

Therefore:

Verse 2:258 - Makes it clear that believers are not to make any distinctions between messengers. For example, messenger x is better than messenger Y. However, this does not mean there are no distinctions between them or that they are 'automatons' and have fared exactly the same as robots in their endeavours with every other agent of God.

It simply means that we have no knowledge or capacity to make those distinctions and thus, we should refrain from doing so.

"...We make no difference (Arabic: Nufarriqu) between any of His messengers; and they say: We hear and obey..."

Verse 2:253 - Makes it clear that there are different ranks but it is for God to decide those ranks.

“We have made some of these messengers to excel the others among them are they to whom God spoke, and some of them He exalted by rank / degrees (Arabic: Darajatin)..."

In my humble opinion, there is absolutely no conflict between verses 2:258 and 2:253 with believers being asked not to make distinctions between messengers and the fact that ranks do exist with God. These are two separate matters.

I hope that clarifies my position, God willing.
Joseph



REFERENCES:

[1] LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 8, Supplement, Page 3014
[2] Ibid., Volume 3, Page 975

[Joseph Islam]

wouldn't QS 3:45 be a case of God explicitly elevating Nabi Isa? Obviously Isa being given high rank and authority is central to the Injil.
Daniel

Dear brother Daniel,

As-salam alaykum

I would respectfully assert that making use of verse 3:45 would be no different from using other isolated verses to elevate other messengers of God. For example, one could argue that prophet Moses was chosen over all 'mankind' (Arabic: is'tafaytuka ala l-nasi) by virtue of his mission and because God spoke to him directly (7:144).

"Indeed, I have chosen you over humankind (al naas) with My messages and with My words ..." (7:144 part)

Does that mean prophet Moses was the best out of all human beings ever created? I would respectfully assert, that this is not what is meant by the statement.

For example, we note another expression that God exalted prophet Jesus to Himself in verse 3:55:

003:055
"When God said: "O Jesus! Verily, I shall cause you to die (Arabic: Mutawafeeka), and shall exalt you (Arabic: Rafiuka) to Me..."

The expression that ‘God exalted him unto Himself’ indeed denotes the elevation of prophet Jesus into God’s special grace. However, this is no different from the expression used for prophet Idris.

019:056-57
”And make mention in the Scripture of Idris. Indeed! he was a saint, a prophet; And We raised him to a high station. (Arabic: Rafa’nahu)”
 
The article central to this thread discusses such examples [1].

I hope that helps, God willing
Joseph


REFERENCES

[1] EXCLUSIVENESS OF PROPHET MUHAMMAD (pbuh)
http://quransmessage.com/articles/exclusiveness%20of%20prophet%20muhammad%20FM3.htm

[Hamzeh]

Asalamu Alaykum

That explains ayat like 66:01. And gives the reader of the Quran the impression that the messengers were but men. Not robots or angels. They had desires and could of fallen in making errors.

This shows the faith that they had which gives them the strength in carrying out the message to humanity. And then by the will of God he would help them in there ways because depending in the faith they had. Which only God alone knows. They were probably also given the free will of choice. But its by Gods will that the messages would get through.

Imagine that you were the one being asked to impart the message to humanity and given a weighty mission.  What will you do? Will you first believe? Will you except it and not be of those who doubt? And how hard would you try? To what extent? It would require lots of sacrifice and hard work. And constantly working and striving for the truth. To a degree where its what you want the most.  Seems like to some point we are all given that opportunity to do it somehow. And we are all given the choice to reject.

It sometimes seems that the messengers did not just have it as easy as some may think they did.  the difference was that the message was revealed to them through Inspiration. Im not saying that was the only difference. And they had the same feelings we go through to pick and choice how they wanted to perceive after words. 

Just some thoughts.

thank you

Salam

[Armanaziz]

Dear Brother Joseph:

Salamun Alaikum.

Thanks for your nice and detailed explanation for your understanding. I fully accept your conclusion that the messengers were only humans and it is fully supportable from Quranic perspective that Allah will even judge the messengers based on their individual performance. This does not contradict in any way to directive of not differentiating among the messengers.

However, I am not convinced that this "evaluation of performance" is same as the "raising of ranks" mentioned in verse 2:253. The verse explicitly says Allah graced the messengers - some over others - and then as examples of His varying degree of grace to the messengers he mentions 3 cases - a) He spoke with some; b) He raised some in ranks and c) He gave Jesus, son of Mary, clear proofs and supported him with the Holy Spirit. It is quite obvious to me, from the overall essence of the verse, that these examples are supposed to be graces that messengers received in this world to carry out their duties - not their relative evaluation in the afterlife. From this perspective the point b) above only seems to mean that some messengers were raised in rank from their contemporaries - not necessarily from other messengers.

If someone assumes from the verse that some messengers were raised in rank from other messengers as a grace from Allah - from even before they executed their duties - that has problematic implications. On this basis, it is often asserted in traditional tafsir that the above verse implies Prophet Muhammahd was in a higher rank than Moses (with whom Allah spoke) and Jesus (mentioned by name in the verse) - peace upon all. I believe such an interpretation is rather weak and contradictory to the spirit of 2:285.

Anyways, the key takeaway for the believers is that we must NOT differentiate among the messengers. Since we are agreeing on the key point the remaining difference (if any) in understanding or interpretation is rather trivial.

Thanks to brother Hamzeh, too, for his beautiful and insightful post.

May Allah guide us all to the straight route.

Regards,
Arman

[Joseph Islam]

Dear brother Armanaziz,

Wa alaikum assalam

Thank you for your post and for sharing your respected comments.

The suggestion that God has preferred (faddalna) some messengers over others is in my humble view, given by the Arabic text and therefore, not in dispute. 

However, to support the fact that the reference of ‘darajah’ (degrees / ranks of honour) is in the Hereafter is given by another explicit verse.

017:021
“See how We have preferred (faddalna) some of them over others, and certainly in the Hereafter is greater degrees / ranks of honour (darajah) and greater excellence."

It could be argued based on the above explicit verse that ‘preferences’ are granted in this world (fadalna) and degrees of honour (darajah) are for the Hereafter.

Furthermore, the Quran states in verse 2:253 that some messengers were raised in degrees (darajah) over others [‘some of them' (ba’dahum)]. This would imply that other messengers were not raised in degrees over others.

Now as your comparison of 'darajah' is between the messengers and their community members, this would imply that some messengers would retain the same 'darajah' (rank / grade of honour) as their communities as not all received a greater rank. In effect, such an interpretation would lower the status of a messenger to that of his community members.

Thus respectfully, I cannot support your interpretation from either a linguistic perspective, contextual perspective as a comparison with other verses of the Quran, or from a general theological perspective.

However, we are indeed agreed on the fundamental tenet that we as believers are asked not to make any distinctions between messengers. Ranks are only with God to decide.

That is a common ground worth sharing in light of the Quran, God Willing.

With warm regards,
Joseph

[Armanaziz]

Dear Brother Joseph:

Salam. Thanks again for your comments. I now see where you are coming from. If you are convinced 2:253 is talking about ranks in hereafter - I will not insist to claim you wrong - this is simply another way of understanding the verse - Allah knows best what He wanted to mean - we merely try to follow the best meaning that appeals to our reason and understanding. I do agree with you that all messengers were higher in rank than their counterparties - while some were so because Allah talked with him or strengthened him with Holy Spirit; others were so because Allah simply made them higher in rank in wisdom / leadership skill / character attributes etc.

The only reason I am posting again is - it seemed to me the translation of the verse 17:21 that you provided is a bit off-the-norm. Most familiar translators* seem to imply that the hereafter itself is in higher rank (than this life) rather than there are higher ranks "in the hereafter". From the structure of the arabic text "wa lalakhiratu akbaru darajatin" that seems to be the more acceptable translation.

*Reference: http://corpus.quran.com/translation.jsp?chapter=17&verse=21

May Allah guide us all to the straight route.

Best regards,

Arman

[Joseph Islam]

Dear brother Armanaziz,

Wa alaikum assalam

Thank you for acknowledging a different way to understanding the verse than yours.

You respectfully share:

"The only reason I am posting again is - it seemed to me the translation of the verse 17:21 that you provided is a bit off-the-norm. Most familiar translators* seem to imply that the hereafter itself is in higher rank (than this life) rather than there are higher ranks "in the hereafter". From the structure of the arabic text "wa lalakhiratu akbaru darajatin" that seems to be the more acceptable translation."

I would respectfully disagree with this.

The Arabic text explicitly states 'darajat' - ranks of honour (plural). 'Darajah' is singular, 'darajat' is plural.

The Quranic text does not say that the heaven is greater in rank / degree (singular) than this world (singular) as you seem to intimate. This is not a simple comparison of heaven and earth. This is a comparison of the ranks / degrees of honour in heaven with the ranks / degrees of honour that people have been granted in this world.

It would be arguably pointless to have these ranks (in heaven) if no souls were to occupy them. These ranks (plural) can only have any purpose in Heaven so that souls can occupy them in accordance to their measure on earth and their deeds.

Furthermore, it is my humble view that my translation of the crucial terms in Arabic is no different in essence from what the translators have shared in the link you have provided.

My translation:

"...and certainly in the Hereafter is greater degrees / ranks of honour (darajah) and greater excellence"

"...walalākhiratu akbaru darajatin wa-akbaru tafḍīlan"


The translations you have provided:

"...But the Hereafter is greater in degrees [of difference] and greater in distinction." - Sahih International

"...and verily the Hereafter will be greater in degrees and greater in preferment." - Pickthall

"...but verily the Hereafter is more in rank and gradation and more in excellence." - Yusuf Ali

"...and certainly the hereafter is much superior in respect of excellence." - Shakir

"...yet the life to come has more honor and respect." - Muhammad Sarwar

"...the Hereafter will be greater in degrees and greater in preference" - Mohsin Khan

"...And surely the world to come is greater in ranks, greater in preferment." - Arberry


With respect, the only translation which I would consider slightly 'off-the-norm' would be the one provided by a 'Muhammad Sarwar'.

I hope that clarifies my position further on this matter and concludes our respectful discussions on this topic, God willing. May I once again thank you for having such a respectful dialogue on this topic.

With warm regards,
Joseph