Every human being is subject to tribulations at one or another time in his or her life. Events in a life do not move in an even manner. Unforeseen circumstances and unexpected turns in everyday life may arise, affecting a person’s body and emotions. These may occur unintentionally or may be a consequence of choices made. Most people falter when afflictions arise. However, it is interesting to note that Prophet Muhammad, may Allah grant and bless him peace, although a human being, has risen above and has been the embodiment of exemplary characters even in the face of non-routine happenings and calamities. The same is true for all the Prophets, may Allah bestow peace on them, who are protected by Allah from all kinds of negativity.
Protections Relating to Faith
The faith in the Oneness of God that all the prophets possessed and preached was crystal clear and was above any iota of doubt or confusion. They were protected by Allah from any suspicion or distraction about the faith, and they remained focused on the point throughout their tenure of prophethood on this earth. In order to understand this aspect, it is useful to discuss the case of Prophet Ibrahim, may Allah bestow peace on him, who once asked Allah to show him how He gives life to the dead. The Qur’an describes that moment as follows:
“And [mention] when Abraham said, ‘My Lord, show me how You give life to the dead.’ [Allah] said, ‘Have you not believed?’ He said, ‘Yes, but [I ask] only that my heart may be satisfied.” (The Qur’an 2:260)
The point to be pondered over is whether it was a case of doubt regarding this aspect of faith that Allah brings the dead to life as He wills. Obviously, the reply is in the negative. A prophet cannot doubt the faith in the oneness of Allah and His attributes, including that of bringing the dead to life. The intention of Ibrahim, may Allah bestow peace on him, was to get satisfaction and become an eyewitness to that great phenomenon. This yearning for direct knowledge of everything, including unseen aspects, is an interesting human nature that Prophet Ibrahim, may Allah bestow peace on him, expressed.
Islamic scholars have discussed the above-mentioned verse of the Qur’an and provided the following explanations:
- He wanted to test his own position with Allah as to the level of the divine affection he enjoyed. Acceptance by Allah of the most peculiar supplication would have shown that his Position with Him is high. In fact, Allah obliged his beloved Prophet as the verse further describes.
“[Allah] said, ‘Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them – they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise.” (The Qur’an 2:260)
- He wanted the cover of uncertainty to be lifted from his eyes so his firm state in the faith may increase in the light of certainty.
In fact, doubts have no place in the case of Prophets. Allah provided them with full strength of belief and assigned them to preach with total confidence.
We may deliberate on other verses of the Qur’an to appreciate this position. Allah says in the Qur’an, “So, if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.” (The Qur’an 10:94)
Although the Prophet ﷺ is addressed as the second person in this verse, the actual addressees are the disbelievers who are invited to consult the knowledgeable persons of earlier divinely revealed books. The message to the Prophet ﷺ and his followers is to desist from any doubt expressed by the disbelievers because the information about the unseen as presented by Allah in the Qur’an is not new; it is already available in the earlier books revealed by Allah.
There are several examples of this form of address where any message is conveyed to other persons through the Prophetﷺ. The following verses of the Qur’an may be cited to understand this typical mode of communication used by Allah in the Qur’an.
“And never be of those who deny the signs of Allah and [thus] be among the losers.” (The Qur’an 10:95)
“So, ask about Him, one well-informed.” (The Qur’an 25:59]
“Ask (the followers of) the messengers that We already sent before you if We (ever) appointed (other) gods to be worshipped besides the Most Compassionate.” (The Quran 43:45)
The moot question the Qur’an raised is whether any prophet sent by Allah earlier taught any faith other than His oneness. This question is a clear refutation of worshipping anyone other than Allah.
In this manner, the Qur’an asserts that all the Prophets brought the same faith in the oneness of Allah and required their believers to worship Allah, and no one else. The believers in earlier Prophets are asked to consult the revealed books that they were provided with to confirm this message. The Qur’an also refutes the error that the followers of Prophet Isa, may Allah bestow peace on him, have made by including he and his mother in worship. The Qur’an quotes the conversation of Allah with the Prophet on the Day of Resurrection in the following words:
“And [beware the Day] when Allah will say, ‘O Isa, Son of Maryam, did you say to the people, ‘Take me and my mother as deities besides Allah?’ He will say, ‘Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it.” (The Qur’an 5:116)
In this regard, we may discuss the meaning of the following verse:
“Until, when the messengers give up hope and think that they were treated as liars, there reaches them Our help.” (The Qur’an 12:110)
The issue to be discussed in this verse is that it describes and talks about giving up hope and being treated as liars. A careless reading of this verse has serious repercussions. No Prophet can despair with Allah or consider that He has betrayed him. In fact, as the scholars have noted, the Prophets were in despair over their people’s behaviour because, after long and concerted efforts, the people did not respond properly. Further, the people, in the face of any danger, consider that the Prophets had lied about the promises of the good tidings and help from Allah. The verse depicts the critical stage of desperation of the Prophets towards the people and the ill-will of the people directed towards the Prophets. The verse reassured the believers that help from Allah will come at that juncture. In light of these explanations, a more suitable translation of the verse follows:
“Until the Messengers despaired of their people, and the people also fancied that they had been told lies (by the Messengers), then suddenly Our help came to the Messengers.”
Another course of events that may be discussed at this stage is the effect of the initial revelation in the Cave of Hira when the Angel came and made the Prophet ﷺrecite the first five verses of chapter 96 of the Qur’an, beginning with, ‘Recite in the name of Allah.’ He came back to his house and asked his wife, Khadija, may Allah be pleased with her, and expressed his worries. The question is whether this reaction of the Prophet was on account of any doubt that Allah had chosen him as His Prophet. It cannot be so because doubts, as such, have no place in the case of any Prophet. The events may be explained in terms of a sense of responsibility and the worry that his strength may not be enough to bear that out. Allah was assigning him the greatest task of becoming the last and final Prophet, giving him time to adjust to the new realities. The events described in the traditions relating to the period of the gap in revelations can be understood in this light.
The case of Prophet Yunus, may Allah bestow peace on him, described in the Qur’an, may be studied at this stage. He left his assigned place after his call to its inhabitants failed to get any positive response, considering that the punishment from Allah on the inhabitants of that place was imminent. He left that place without express permission from Allah. The Qur’an described his error of judgment in the following verse:
“When he went off in anger and thought that We would not decree [anything] upon him.” (The Qur’an 21:87)
Obviously, his anger was not directed towards Allah, as a Prophet cannot do so. This anger of the Prophet, may Allah bestow peace on him, was directed towards his people who did not pay heed to his calls. And he did not foresee the disapproval of Allah on this error of Judgement and His consequent empowerment over him and the decree of punishment. All this happened, he repented and Allah forgave him and finally lovingly described him saying, “And his Lord chose him and made him of the righteous.” (The Qur’an 68:50)
Allah, in some places in the Qur’an, addressed His Prophets in somewhat harsh language. For example, while addressing Prophet Muhammad ﷺ, He said, “Do not, then, be among the ignorant.” (The Qur’an 6:35). A Similar expression is found in an address to Prophet Nuh, may Allah bestow peace on him (The Qur’an 11:46). These are like warnings and advises to keep the ignorant persons at bay.
At many places, the address, although apparently made to the Prophet, the intent is to inform detractors that their manners are not likable. For example, the higher-ups of the Quraysh in Makkah asked the Prophet to drive away the poor and lowly placed followers from his attendance so that they could come, sit, and discuss. Allah addressed the Prophet and said, “And do not send away those who call upon their Lord morning and afternoon, seeking His countenance.” (The Qur’an 6:52)
Obviously, there was no possibility that the Prophet ﷺcould drive away these pious followers. Instead, the verse intends to castigate the so-called higher-ups of society and express the importance of these persons who may be lowly placed in their eyes but are dearer to Allah.