5. Theirways are consistent in that they all invited people to devote themselves

to Allah, act upon His commands and believe in the Last Day and in His scriptures and messengers. No prophet may violate the norm, upon which all prophets agree. The latter ones among them believe in the messages of the early ones and each one gives glad tidings of the prophet coming after him. To illustrate, Jesus and the prophets before him informed about the advent ofMuhammad (PBUH). Moreover, Muhammad (PBUH) believed in all prophets preceding him. 6.

Allah supports His prophets. He never supports an imposter or a liar with that which He supports the truthful. He always disgraces the liars and leads them to perish. Allah may grant victory to an unjust ruler despite his injustice, but in such a case he is neither a liar nor a person falsely alleging prophethood; he is merely an unjust person given power over another. Allah says: '~nd thus will We make some of the wrongdoers allies ofothers for what they used to earn." (Quran: AlAn' am: 129) There are a number of ways to distinguish between a false person and a true one in matters which are less than claiming prophethood, so what will be the case with ones claiming prophethood?

A man who claims prophethood may be either a perfect person or a deficient one. Therefore, when the Prophet (PBUH) invited the tribe of Thaqif to Islam, one of their figures said, "1 swear by Allah that 1 will only tell you a word; in case you are truthful, 1 will hold you in so great esteem that 1 cannot doubt your answer, and if you are a liar, 1 will regard you unworthy of my interest." Thus, it is so easy to detect the most perfect and truthful person from the most despised one. Throughout history everyone who falsely claimed the possession of prophethood showed ignorance, falsehood, transgression and the devil's domination over his deeds to the extent that everybody could easily realize his falsehood. Each true prophet, on the other hand, ultimately showed truthfulness and righteousness, which indicated his sincerity to everyone even those of little discernment. A messenger normally tells people specific news and commands them to enjoin particular deeds, whereas a false one is easily discerned by observing his deeds and commands which express his lies.

One may also wonder about the distinction between the proofs of prophet­ hood and the inexplicable events and acts made by sorcerers, fortunetellers and the state of the art inventions, which appear nowadays. To this, we should ascer­ tain the existence of many distinctions between the proofs of prophethood and unexplainable events made by sorcerers and fortunetellers on one hand and the newly introduced inventions on the other hand. If a prophet foretells the future, his foretelling will inevitably come true without any delay or inadequacy. Most of the sorcerers and fortunetellers' speech contains falsehood. They hardly tell the truth except when receiving the devils' eavesdropping on the angels' private talks in the heavens.

Additionally, acts of sorcery and fortune telling and the modern inventions are matters well known by people. They may be acquired and learned by human endeavor. The acts ofsorcerers and fortunetellers may also be opposed or defied by their rivals. On the contrary, the miracles of prophets can never be imitated either by a human or a jinni. Almighty Allah says: "Say, 'If mankind and the jinn gathered in order to produce the like ofthis Quran, they could notproduce the like ofit, even ifthey were to each other assistants: " (Quran: AlIsra: 88) The signs and miracles of the prophets are inimitable and matchless.

Only Allah can make them happen in order to establish the prophet's truthfulness and trustworthiness. Such miracles include the moon splitting, turning the stick of Moses into a snake, making the pebbles hymn the praise of Allah loudly in the Prophet's palm and letting the trunk of the palm tree cry because of its yearning for the Prophet and little amounts of water and food increase unexplainably. Allah Alone is competent to perform all these miracles in support of His prophets. Similarly, all prophets are believers in Allah. They worship Him Alone and believe in all prophets who came before them.

By contrast, sorcerers and fortunetellers are only liars, who disbelieve in what Allah has revealed. Among the signs through which one may distinguish between a true prophet and sorcerers and the like is that intuition and reason accord with what the prophets (peace be upon them all) say or convey, while sorcerers, fortunetellers and swindlers are all imposters who convey what may corrupt minds. Those falsifiers contradict reason and intuition, whereas prophets have come for the refinement of intuitions and reason. Moreover, the miracles of the prophets are not independently produced through their own personal endeavor, but are performed by Allah Who has produced them to support His prophets. Therefore, splitting the moon, turning the stick into a snake and the revelation of the Ever-Glorious Quran are all miracles produced according to Allah's Decree without the intervention or endeavor of a prophet.

Thus, when the Meccan polytheists asked Prophet Muhammad (PBUH) to produce for them a miracle to prove his truthfulness, Allah revealed the Qur'anic verse, which provides: "Say, 'The signs are only with Allah, and I am only a dear warner: " (Quran: Al- 'Ankabftt: 50) On the contrary, unexplainable acts offered by sorcerers and fortunetellers and other human inventions are the result of human endeavor. Distinctions between the miracles of prophets and the inexplicable events and acts produced by sorcerers are numerous. (For further information see An­ Nubuwat (i.e., The Prophethood) by 'Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him). The Miracle of the Ever-Glorious Qur'ln One of the great miracles of our Prophet Muhammad (PBUH) is the Ever­ Glorious Quran. Generally speaking, every prophet is supported with a miracle which accords with the status and circumstances of his people.

Magic was, for instance, prevalent among the people of Pharaoh, thus, Mt1sa (Moses) brought the stick which swallowed up all what the magicians did Consequently, they fell amazed and recognized that Moses' miracle was the truth. Almighty Allah says, "So the magicians fell down in prostration [to AllahJ - they said, 'We have believed in the Lord of the worlds, the Lord ofMoses and Aaron.'" (Quran: Ash-Shu' arA': 46) This specific miracle was particularly granted to Moses. By the same token and at the time of 'tsa (Jesus), medicine was dominant, thus Jesus produced what confused physicians. He gave life to the dead, cured the blind, the leper and designed out of clay forms similar to those of birds and breathed life into them to become birds by Allah's Will. Thereupon, phYSicians were greatly amazed to the extent that they surrendered to him and confessed that such acts were from Allah.

As the Arabs were the masters of eloquence and rhetoric, Allah assigned the Ever-Glorious Quran as the Prophet's eternal miracle. Allah, Exalted be He. describes it as follows: "Falsehood cannot approach itfrom before it or from behind it; [it isJ a revelation from a [Lord Who isJ Wise and Praiseworthy." (Quran: Fussilat: 42) The Quran is the everlasting miracle that will last forever. Allah has decided the Quran to be the eternal miracle to all mankind. The Quran is. thus, a miracle introduced to all generations. People, over ages, recite it and assuredly realize that it includes only the words of Allah.

Human beings and the jinn have been challenged to produce something comparable with it or to produce even one surah like it. Nobody could imitate the Quran or produce something matching it throughout history. despite the continuous trials of the enemies ofAllah and His Messenger (PBUH). Almighty Allah says: (~d if you are in doubt about what We have sent down [i.e., the Qur'tln) upon Our Servant {i.e., Prophet Muhammad}, then produce a surah the like thereof and call upon your witnesses {i.e., supporters} other than Allah, if you should be truthful. But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers:' (Quran: Al-Baqarah: 23-24) This challenge still exists until now, thus, the Qur'!n provides: (Quran: Al-Baqarah: 24) Almighty Allah, further, says: «Or do they say, 'He has made it up" Rather, they do not believe. Then let them produce a statement like it, if they should be truthful:' (Quran: At- :rur: 33-34) Shaykhul-Islim, Ibn Taymiyah (may Allah have mercy on him) has said: "Such a challenge to produce ten suras or even one surah like the Quran was launched while the Prophet was still living at Mecca before his immigration to Medina.

This is simply because the Qur'anic verses demonstrating that challenge are parts of the Suras of Yunus', Hud ., A.t-Tur 5 revealed at Mecca. Allah, Exalted and Glorified be He, proclaimed this challenge again after the immigration to Medina. In the surah of AI-Baqarah 6, revealed at Medina, Allah says, ~nd if you are in doubt about what We have sent down {i.e., the Qur'ltn} upon Our Servant [i.e., Prophet Muhammad}, then produce a surah the like thereofand call upon your witnesses {i.e., supporters} other than Allah, ifyou should be truthful. But ifyou do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers: (Quran: Al-Baqarah: 23-24) According to the aforementioned Qur'anic verse, two points are highlighted. First, it is implied according to His saying, ~ •• But if you do not - and you will never be able to••: (Quran: Al-Baqarah: 24) that in case the addressees in this verse could not produce a surah like those of the Quran, they must recognize that the Quran is the ultimate truth.

So, they should fear Allah lest He should inflict His punishment upon them. Second, using the negation represented by 'will never' in His saying, bnd you will never be able to' (Quran: Al-Baqarah: 24) is an indication of the impossibility ofproducing any pieces like or even comparable with the Quran in the future. Similarly, Almighty Allah commanded our Messenger (PBUH) to proclaim the Qurtlnic statement included in the surah of AI-Isrtl'7, which is an event authentically proven to be in Mecca as stated in the Quran and mutawtltir (continuously recurrent) badiths. Allah says, "Say. < Ifmankind and the jinn gathered in order to produce the like ofthis Qur'tln. they could notproduce the like ofit, even if they were to each other assistants:" (Quran: Al-Isd.': 88) According to this Qurtlnic statement, Almighty Allah informs the Messenger (PBUH) to publicly proclaim that if mankind and the jinn were to get together to produce the like of the Quran, they would absolutely fail even if they came to help one another. This challenge is set to all people.

Whoever listens to the Quran can recognize this challenge which has become known to everyone, whether a specialist or a layperson. In addition, it has become well-established that all people who have received this proclamation have not dared show any objection by producing a surah like those of the Quran. From the time of the Prophet's advent until now, people could not produce something comparable with the Quran, though almost all people were disbelievers before the coming of the Prophet (PBUH). At the outset, when he invited people to Islam, a few number ofthem believed in him, whereas the majority of the disbelievers were keen to refute his message. They left no stone unturned in opposing him; they used to question the Jews and Christians regarding unknown events of the past, such as the story of Yusuf (Joseph), Ahlul-Kahf (the Sleepers of Ephesus), Dhul-Qarnayn (the two-horned man or the lord of the two Epochs) and then they would assemble to plan how to discredit the Prophet.

They compared the Prophet to the insane, magicians, soothsayers and poets, although they were well assured that such comparisons were false and nothing but malicious slanders. The Prophet (PBUH) frequently challenged them to produce something like the Quran but they failed and therefore, their opposition collapsed. They were induced by the Prophet to oppose his message by producing something comparable with the Quran. Had they been competent to do that, they would have done so. This challenge to produce something like the Quran, even after taking into account the efforts disbelievers may exert, is proclaimed to all people.

Therefore, the Quran is regarded as the most influential miracle, since it is inimitable. The Prophet's proclamation of the inability of mankind and the jinn, even if they came to support one another to produce a surah like the Qurtin, while he was still living in Mecca and being followed by a few number ofMuslims, assured his full certitude that probable opposition was impossible. Had the Prophet been in doubt, he would have never aired such a declaration lest he should be disgraced and thus renounced. Since the Prophet proclaimed this challenge with full certitude that all humanity will absolutely fail to produce something like the Qurtin, he certainly received this declaration from Almighty Allah. The Prophet (PBUH) could not independentlyforetell people's failure to produce a surah.

The Prophet might issue such a proclamation from his personal knowledge only ifAllah previously manifested for him the impossibility ofprobable opposition. Consequently, the Qurtln is held as an everlasting miracle." The Ever-Glorious Quran is miraculous by means of its language, style, composition, and the implications of its words and the meanings of its text. It is also miraculous with regard to the explanations it provides about Allah's Best Names, His Sublime Attributes, the angels and so forth. Likewise, it is miraculous with regard to the future events it foretells and the past stories it narrates and the Last Day. Infallibility of Allah's Prophets Infallibility here implies Allah's protection of His prophets against errors and sins.

Citing and highlighting the disagreement among scholars regarding the prophets' infallibility and explaining the preferred view, Shaykbul-IsIAm Ibn Taymiyah (may Allah have mercy on him) has said: "Scholars unanimously agree on the fact that all prophets (peace be upon them all) were infallible; protected from erring with regard to conveying the message with which they were entrusted. Almighty Allah says: "Say, [0 believers}, 'We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants [Al-Asbtitl and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission} to Him.' So if -~~ .. -------------------­ they believe in the same as you believe in, then they have been [rightly] guided; but ifthey tum away, they are only in dissension, and Allah will be sufficientfor you against them. And He is the Hearing, the Knowing." (Quran: Al-Baqarah: 136-137) And says: ~ •• But [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets: (Quran: Al-Baqarah: 177) He further provides: "The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All ofthem have believed in Allah and His angels and His books and His messengers, [say;ng], 'We make no distinction between any ofHis messengers: And they say, 'We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination:" (Quran: Al-Baqarah: 285) Ibn Taymiyah goes on explaining: "Through this assuredly established and proven infallibility, the main intent ofprophethood may be realized.

A prophet is thus the interpreter through whom the WiU ofAllah is expressed. while a messenger is the one sent by Allah to convey a message. Therefore every messenger is a prophet. but not vise versa. Their infallibility with regard to what they convey about Allah is established. They are protected from committing an error in conveying the message, according to the consensus of all Muslim scholars." Concerning the prophets' infallibility in the worldly affairs, Ibn Taymiyah added: "Scholars are in disagreement whether the prophets' infallibility should be proven through legal textual proofs or by means of rational proofs. They also disagree on a number of issues such as whether Allah's prophets are infallible to perpetrate major or minor sins and whether infallibility means their utter impeccability or the impossibility of acknowledging the truth and validity of a specific sin.

Moreover, scholars differ whether it is confined only to being protected from erring in conveying their messages or not. Furthermore, scholars differ on the applicability of the concept of infallibility in their earlier lives before being commanded to convey their messages to people. The preferred view upon which the majority ofpeople agree, and which is considered the one that accords with our righteous ancestors' sayings, proves the prophets' infallibility with regard to acknowledging the perpetration of sins in general. Such a view also involves refuting the claim that prophets are liable to acknowledge the validity of sins. If we recount the arguments of the proponents of this view, we will come to the conclusion that they propose the preferred view, which we have already illustrated.

The opponents of prophets' infallibility have not proposed any proof that any prophet once acknowledged the validity ofperpetrating a specific sin. Scholars who prove the infallibility ofAllah's prophets argue that following the prophets' exemplary behavior should be observed with regard to whatever acts they persistently acknowledged, excluding what they forbade and invalidated. In addition, their commands and prohibitions should only be enacted provided they had not been abrogated or suspended. The proponents of this view have also further argued that committing sins contradicts impeccability, which is a prerequisite of prophethood. They have also argued that a sin may be held graver ifperpetrated by such superior men like the prophets.

Hence, committing sins lead people to repulse them. All these conclusions come true in the case ofpersisting in perpetrating sins without being followed by repentance. Sincerely expressed repentance, however, elevates the grade of the sinner according to the view adopted by our righteous Salaf. D(iwud (David) (PBUH) enjoyed a higher merit upon repenting his sins. Had repentance not been the most endeared act to Allah, the most honored person in the Sight ofAllah, the Prophet (PBUH), would not have been afflicted with falling into error.

According to the authentic Prophetic hadith. Prophet Muhammad (PBUH) is reported to have said: " ~llah is more pleased with the repentance ofHis servant as he turns to Him in repentance than that when one amongst you is upon his she-camel in a desert and it is lost having his provision offood and drink on it. He, .having lost all hope, lies down in the shadow of a tree. All of a sudden, he finds his she-camel standing before him. He takes hold of its noseband and then out of boundless joy says, '0 my Lord, You are my servant and I am your lord: He commits this mistake out of extreme delight: ..

Ibn Taymiyah continues to say: «This view is substantiated by the dictates of the Glorious Quriln, Sunnah (Prophetic Tradition) and previously revealed scriptures. Opponents of this view misinterpreted these texts in the same way as the followers ofJahmiyyah, Anti-Fatalists and Atheists misrepresented the texts portraying Allah's Best Names and Sublime Attributes and other texts related to the demonstration of Allah's Divine Decree and Resurrection. Such views are also similar to the convictions of Qaramitah (an atheistic sect), which are necessarily false. Such convictions tend to alter explicit meanings of texts. Those atheists, moreover, tend to excessively over-glorify Allah's prophets that they may contradict them or they may intend to believe in them but inadvertently fall into disbelief The prophets' infallibility with regard to committing errors in convey­ ing their messages is proved according to the Shariah (i.e., the Islamic Law), the dictates of reason and the consensus of Muslims.

These deviating groups did not derive benefit from the messages sent with their prophets, since they did not believe in what was revealed to Allah's messengers. They only believed in misinterpreted texts, through which they solely sowed their own desires. Even if we accept that Allah's prophets are absolutely infallible as such sects wrongly conceive, they do not derive any benefit from such a conception, since they do not fully believe in Allah's prophets. A man among these atheists may highly talk about Allah's prophets without any justifiable authority while abandoning what is supposed to be given priority such as belief and obedience, with which happiness may be attained and without which only unhappiness can be incurred. Almighty Allah says: '•.

Upon him is only that [dutyJ with which he has been charged, and upon you is that with which you have been charged: (Quran: An-Nm: 54) Allah, on the contrary, has not mentioned any of His prophets without referring to their repentance and solicitude for Allah's forgiveness. Regarding Adam and his wife, Eve, for instance, Allah says, "They said, 'Our Lord, we have wronged ourselves, and ijYou do not forgive us and have mercy upon us, we will surely be among the losers:' (Quran: AI-A' raf: 23) Concerning NUb (Noah), Allah says: t[Noah} said, ~y Lord, I seek refuge with You from asking that of which I have no knowledge. And unless you forgive me and have mercy upon me, I will be among the losers'" (Qur'a.tl: Hud: 47) Even, the close friend of Allah, Ibrahim (Abraham), is reported to have said: tOur Lord, forgive me and my parents and the believers the Day the account is established: (Qur'a.tl: IbrAhim: 41) And: «)lnd who I aspire that He will forgive me my sin on the Day of Recompense:" (Qur'a.tl: Ash-Shu'ara: 82) As for Mus! (Moses), the Qur'm narrates his saying: « '... You are our Protector, so forgive us and have mercy upon us; and You are the best offorgivers.

And decree for us in this world [that which is} good and [also} in the Hereafter; indeed, we have turned back to You:" (Qur'a.tl: AI-A'rM: 155-156) And his saying: "He said, 'My Lord, indeed I have wronged myself, soforgive me..: " (Qur'a.tl: AI-Q~~: 16) Likewise, according to the Qur'm, Allah says about him: '~ .• And when he awoke, he said, 'Exalted are You! I have repented to You, and I am the first of the believers: " (Qur'a.tl: AI-A'rM: 143) Almighty Allah says regarding D!wtid (David): '~ •• And he asked forgiveness ofhis Lord and fell down bowing [in prostration} and turned in repentance [to Allah}. So We forgave him that; and indeed, for him is nearness to Us and a good place of return." (Qur'a.tl: S!d: 24-25) And says regarding Sulaymm (Solomon): nHe said, ~y Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower:" (Qur'a.tl: S!d: 35) As for Ytisuf (Joseph), the man of truth, Allah does not give mention to his sin, and consequently does not mention his asking for forgiveness. The Quran only provides: rality.

Indeed, he was ofOur chosen servants." (Quran: YCtsuf: 24) According to this Qur'anic verse, Allah turned away from him all evil and indecent deeds. This indicates that neither evil nor indecent deeds were carried out by him. As for the phrase, (inclined to her' mentioned in the Qur'anic statement, 1lnd she certainly determined [to seduce] him, and he would have inclined to her Iuul he notseen the proof[i.e., sign] ofhis Lord..' (Qurln: YCtsuf: 24), inclination, according to Imam Ahmad, has two implications: a mere idea or a resolute idea. It is stated in a ~ahih hadith that the Prophet is reported to have said: "If somebody intends to do a bad deed, it is not recorded in his account (until he does it); and ifhe does not do it, Allah records it as a full good deed for him. If he intends to do it (a bad deed) and actually does it, then Allah records it as one bad deed (in his account)," Though Ytisuf (Joseph) had a mere idea, he got rid of it.

Allah, thus, turned away from him all evil and indecent deeds due to his sincerity. Consequently, if an evil inclination is overwhelmed by sincerity, it will necessarily turn into a good deed. Such was the case ofYtisuf (PBUH). Almighty Allah said: 'Indeed, those who fear Allah - when an impulse touches them from Satan, they remember [Him] and at once they have insight: (Quran: AI-A 'rAt: 201) Therefore, the argument that Allah's prophets are infallible even before their mission is refuted. This misconception is attributed to the Rafidah 8, Also the argument that a prophet should be a believer even before his mission is untenable, They misconceived that committing sins is a defect, which impairs the infallibility of a prophet regardless of observing repentance.

This was the source of their misconception. So, whosoever believes that a sinner retains defects even after offering sincere repentance is regarded as gravely erring. Punishment and dispraise incurred by sinners are not intended for a sincere repentant ifhe repents immediately upon committing sins. If he defers it, appropriate punishment and dispraise may be inflicted upon him. Allah's prophets (peace be upon them all) would never defer repentance.

They, on the contrary, hastened in repenting from any sin they committed. They neither postponed repentance nor persisted on committing sins, for they are utterly infallible in this regard. In case a prophet came to postpone repenting from a sin, Allah would forgive his sins by the tribulations inflicted on him. Such was the case of Ytlnus (Jonah) when Allah put him in a trial by being thrown into the sea, which, according to the popular view, was after having been a prophet. The one who repents from disbelief and sins may be preferred to those who do not fall into disbelief or commit any sins.

Since repentance after committing sins is considered a merit, prophets, thus, are most deserving of having such a merit. Allah mentioned the sins ofyftsuf's brothers who were prophets. Moreover, Almighty Allah said: (~d Lot believed him. [Abraham] said, 'Indeed, I will emigrate to [the service of] my Lord: " (Quran: Al- 'Ankabftt: 26) It means that Lftt (Lot) believed in the religion of Ibrahim (Abraham) and afterward he (Lftt) was dispatched to his people. Regarding the story of Shu' ayb, Allah says: "Said the eminent ones who were arrogant among his people, 'We will surely evict you, 0 Shu'ayb, and those who have believed with you from our city, or you must return to our religion: He said, 'Even if we were unwilling? We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it.

And it is not for us to return to it except that Allah, our Lord, should will. Our Lord had encompassed all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best ofthose who give decision:" (Quran: AI-A' raE: 88-89) And says: '~nd those who disbelieved said to their messengers, We will surely drive you out of our land, or you must return to our religion••: " (Quran: Ibrahim: 13) Given that, a perfect end is considered more than a faulty beginning and that such a perfect end is realized by repentance and seeking Allah's forgiveness; everyone should offer repentance. Therefore, it is deemed obligatory on all people, the fonner and the latter of them.

Almighty Allah says, "... So that Allah may punish the hypocrites, men and women, and the men and women who associate others with Him and that Allah may accept repentance from the believing men and believing women. And ever is Allah Forgiving and Merciful:' (Quran: AI-Ahzab: 73) Allah, moreover, refers to the repentance of Adam (Adam), NUb (Noah), the succeeding prophets and the Prophet Muhammad (PBUH). Even the last revealed Qur'anic verse refers to this meaning: "When the vidory ofAllah has come and the conquest, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise ofyour Lord and ask forgiveness of Him. Indeed, He is ever Accepting ofrepentance:' (Quran:An-Na~r: 1-3) Shaykhul-Islim Ibn Taymiyah further mentioned a considerable number of texts to demonstrate how the Prophet (PBUH) used to seek Allah's forgiveness.

Then, he said: "Qurcmic verses and Prophetic hadiths which substantiate the view that the Prophet used to seek Allah's forgiveness are numerous and explicitly indicative. Similarly, sayings of the Companions, the Tabi' an (Successors of the Companions) and Muslim scholars in this regard amount to a large number. Nevertheless, the opponents ofthis view misinterpret texts as the Jahmiyyah, atheists and those who wrote on this question. However, a keen insight into these texts shows that they are false, for they always twist meanings. In interpreting the Qur'imic verse which provides, «That Allah may forgive for you what preceded of your sin [i.e. errors] and what willfollow and complete His Favor upon you and guide you to a straight path" (Quran: AI-Fath: 2), they claim that the Prophet's past sin refers to the original sin ofAdam (Adam), and his future sin refers to the sins that will be rendered by his nation.

This interpretation is undoubtedly false." Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) added: "The view of the majority ofMuslim scholars is that the prophets may commit minor sins. They further maintain that the prophets are infallible with regard to the acknowledgment of the validity ofcommitting minor sins. According to this view, prophets have perfect traits since all deeds are judged according to their endings." To sum up, some scholars prove the infallibility ofprophets absolutely while some prove it partially. To clarify, consider the following points: 1. Scholars are unanimous to the effect that Allah's prophets are infallible with regard to the message they convey, for such infallibility is a prerequisite for attaining the objective ofprophethood. 2.

Scholars differ on their infallibility with regard to committing sins. Some scholars maintain that they are absolutely infallible with regard to major and minor sins. Those scholars argue that being prophets, they should disdain the perpetration of sins and other acts which entail deliberate disobedience to Allah. Furthermore, we have been commanded to take them as living examples, thus, such an attitude toward them could not be taken if they were to commit sins. Following their deeds necessitates that all their deeds be in conformity with Allah's commands.

Such scholars interpret the Qur'anic verses and Prophetic b.adiths in a way to suit their own point of view. The majority of scholars, on the other hand, maintain that it is possible for the prophets to accidentally commit minor sins which they do not acknowledge their validity, and of which they offer repentance; this is according to what is mentioned in the Quran and Prophetic Sunnah. As such, they become infallible with regard to the matter of accepting or acknowledging the validity of perpetrating minor sins. They may be, thus, taken as examples in offering repentance. All Prophets Believe in One Religion All prophets believe in only one religion, though their legislations are various.

Almighty Allah says: "He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, fO Muhammad], and what We enjoined upon Abraham and Moses and Jesus to establish the religion and not be divided therein •• :' (Quran: Ash-Shtira: 13) And says: "0 messengers eat from the good foods and work righteousness. Indeed I, of what you do, am Knowing. And indeed this, your religion, is one religion, and I am your Lord, so fear Me." (Qur'!n: Al-Mu'minftn: 51-52) The Prophet (PBUH) is reported to have said: "We. Prophets. adopt one religion, and all the Prophets are paternal brothers." . The religion ofall prophets is Islam, the only religion accepted by Allah.

Islam means the full surrender and submission to Allah by believing in His Oneness, obeying His commands and renouncing polytheism. Concerning Nfah (Noah), Almighty Allah says: ..... And I am commanded to be of the Muslims [i.e., those who submit to Allah}:' (Quran: An-Nam1: 91) Regarding the religion of Ibrahim (Abraham), He says: "When his Lordsaid to him, < Submit,' he said, <1 ha1le submitted [in Islam] to the Lord of the worlds:" (Quran: Al-Baqarah: 131) M. for Mus.! (Moses), Allah, Exalted be He, says: ~d Moses said, '0 my people, ifyou ha1le believed in Allah, then rely upon Him, ifyou should be Muslims [i.e., submitting to Him]: " (Quran: Yftnus: 84) Allah further asserts that it is the same religion retained by 'Is.! (Jesus) in His saying: <~ [remember} when 1 inspired to the disciples, < Believe in Me and in My messenger [i.e., Jesus}: They said, 'We ha1le believed, so bear witness that indeed we are Muslims [in submission to Allah]: " (Quran: Al-Maidah: 111) The same religion was attested by prophets coming after the revelation of the Tawrtih (Torah).

He says: "The prophets who submitted [to Allah} judged by itfor the Jews." (Quran: Al-Maidah: 44) The same was attested by the people of Sheba in Allah's saying: <~ •• My Lord, indeed I ha1le wronged myself, and I submit with Solomon to Allah, Lord of the worlds." (Quran: An-Nam1: 44) Therefore, Islam is the religion of all prophets. It originally connotes submission to the Will of Allah Alone. If one submits himself to the Will of Allah along with the wills of others, he will be regarded as a polytheist. Moreover, whosoever does not submit to Allah's Will should be regarded as being an arrogant one. Submission to Allah implies both worshipping and obeying Him Alone.

Allah must be obeyed in every command He enacts. If He, for example, at the beginning of Islam commanded Muslims to face Jerusalem when observing prayers and then, later, commanded them to face the Ka' bah, then both commands would be regarded as laws enacted in Islam. Thus, Islam implies full obedience to all the commands of Allah. Both acts, though they seem contradictory, are acts of devotion to Allah. So is the case of all prophets whose religion is only one, though their legislations, laws and rituals seem different.

Therefore, difference in rituals and observances does not preclude the possibility ofhaving one religion. As we mentioned before, a messenger may be commanded to do two contradictory commands at two different intervals such as directing one's face during prayers to Jerusalem at the beginning ofIslam and then later turning to face the Ka'bah according to the Shariah of our Prophet Muhammad (PBUH). Therefore, although the religion of all prophets is only one, their legislations and laws are various. Almighty Allah sometimes enacts a law at a particular time for some reason and then enacts a different law later for another different reason. Responding to a Divine command before being abrogated is an act of obedience.

After being abrogated, man must act upon the new command which replaced the old one. Whoever acts upon an abrogated legislation and leaves the new one is not regarded as a Muslim. He is not, thus, a follower of any of the prophets. Thus the Jews and the Christians are regarded as disbelievers, since they abide by abrogated legislations. Almighty Allah enacts for every nation the laws, which suit its peculiar circumstances and secures its interest.

Then, Allah may abrogate any legislation after a period of time because of the non-existence of the reason for which such laws have been legislated. Afterwards, Allah sent our Prophet Muhammad (PBUH) for people all over the globe for all times until the Last Day. Allah sent with him a comprehensive and complete legislation, which is valid everywhere and at all times. It will not be abrogated or annulled. Therefore, all people must follow him and believe in his message.

Allah, Exalted and Glorified be He, says: "Say, {O Muhammad], '0 mankind, indeed I am the Messenger of Allah to you all••." (Qur'rut: Al-A' raf: 158) And says: '~d We have not sent you except comprehensively to mankind as a bringer ofgood tidings and a warner•..n (Qur'rut: Saba': 28) Moreover, He says: ~d We have not sent you, {O Muhammad], except as a mercy to the worlds..!' (Qur'rut: Al-Isra: 105) He, further, says: "Muhammad is not the father of{any] one ofyour men, but {he is] the messenger ofAllah and seal {i.e.. the last] of the prophets..... (Qur'rut: Al-Ahzab: 40) The Qur'anic verses revealed to Prophet Muhammad have all been adressed to all creatures including the jinn and human beings. Allah has not particularly enacted a law for the Arabs. Therefore, people are classified according to their response to Allah's laws. Thus, the Quran classifies people into believers and disbelievers, Muslims and hypocrites, righteous and unrighteous, obedient and wrongdoers.

The Arabs have not thus been commanded with specific commands in the Quran or the Sunnah. Allah classifies people according to the degree of their response to His commands. The aim of revealing the Ever-Glorious Quran in the Arabic language is for the sake of propagating the message to all people. It was first received by the Arabs and then communicated through them to others. Allah commanded the Messenger (PBUH) to communicate it to his people first and then convey it to the nearby nations in progressive regular degrees.

To conclude, the religion of all prophets is one; namely, sincerely devoting oneself to Allah and the abomination of polytheism and corruption, though their legislations are different according to the circumstances and needs of their people. When they were sealed by Muhammad (PBUH), whose message prevailed and reached the farthest spots of the globe, no annulment, change or abrogation became possible. This is because it is the appropriate and adequate message for all times until the Day of Resurrection. Besides, no prophet is to come after the Messenger (PBUH) until the end of this life. He called people to belief and sincere devotion to Allah by means of His enacted legislations, exactly as the previous messengers.

Furthermore, he believed in the messages of the previous messengers, as well as the messengers who came before him, particularly the messenger who immediately preceded him, 'lsi (Jesus), as he gave glad tidings of Muhammad's coming. Therefore, we read 'lsd's (Jesus') glad tidings of the Prophet's coming in the Quran: "0 children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." (Quran: A~-Saff: 6) Moreover, included in the preceding scriptures detailed descriptions of the Messenger's characteristics, yet the Jews and Christians denounced these signs because oftheir envy. Almighty Allah says: "Those to whom We gave the Scripture know him [i.e., Prophet Muhammad1 as they know their own sons. But indeed, a party of them conceal the truth while they know [it1:' (Quran: Al-Baqarah: 146) Privileges of the Messenger Muhammad (PBUH) The Messenger Muhammad (PBUH) has specific privileges and qualities that exclusively belong to him when being compared to other prophets or when being compared to his followers. The distinctive privileges, which are peculiar to the Prophet Muhammad, when being compared to other prophets, are numerous.

They include the following: 1. Prophet Muhammad is the Seal of the Prophets. Allah, Exalted be He, says: "Muhammad is not the father of[any1 one ofyour men, but [he is1 the messenger ofAllah and seal [i.e., the last1 of the prophets•• !' (Quran: Al-Ab,zab: 40) He (PBUH) is reported to have said: "I am the Seal of the Prophets; there will be no prophet after me:' 2. AI-Maqdm AI-Mahmud means the right of the major intercession given to the Prophet alone on the Day of Judgment by permission of Allah. It is the highest degree in Paradise.

It is spelled out in the Qur'anic verse, which provides: '~ ..It is expected that your Lord will resu"ect you to a praised station" (Quran: Al-Isra': 79) It is stated in the long authentic l1adith, which states: "Allah will gather the former and the later nations in one place. Some people will say to one another, 'Do you not see in what condition you are and the state to which you have reached? Why do you not look for a person who can intercede for you with your Lord?' They will go successively to Adam (Adam), then NUh (Noah), Ibrahlm (Abraham), MUs~ (Moses), '1s~ (Jesus), then to Muhammad (peace be upon them all). Every one of those Prophets will say, 'Go to another one: except Muhammad (PBUH) who will say, 'I am for it (the intercession): He (Prophet Muhammad) will prostrate himself (before Allah) until Allah grants him permission to intercede." Hence, the Prophet's virtue, over all creatures, is established. 3. The universality of his message, which is intended for the jinn and human beings.

Allah, Exalted be He, states: "Say, [0 Muhammad], '0 mankind, indeed I am the Messenger of Allah to you all.. /" (Quran: Al-A'rM: 158) And asserts: "And We have not sent you except comprehensively to mankind•.•" (Quran: Saba': 28) Moreover, He says: "Blessed is He Who sent down the Criterion upon His Servant (Quran: Al-Furqan: 1) He, further, says: '~nd We have not sent you, [0 Muhammad], except as a mercy to the worlds:' (Quran: Al-Anbiya: 107) Additionally, He says: '~nd [mention, 0 Muhammad}, when We directed to you a few of the jinn, listening to the Qur-an. And when they attended it, they said, Listen quietly: And when it was concluded, they went back to their people as warners." (Quran: Al-AbqM:29) Scholars unanimously agree on this point. Moreover, the Qur'anic verses revealed to him are addressed to all creatures including the jinn and human beings. Although the occasions of revealing particular verses were particularly related to the Arabs, the meaning of these verses is not conclusively confined to these particular incidents according to the consensus of Muslim scholars. Therefore, no Muslim has declared that 9 the Qur'anic verses related to the enunciation of divorce, Zihar , Li 'an 10, and penalties on thieves and highwaymen are not exclusively related to the person or persons regarding whom such respective Qur'anic verses have been revealed.

Therefore, though some Qur'anic verses have been particularly revealed in relation to some specific people, they bear general meanings. Muhammad (PBUH) has been sent to the jinn and mankind, thus his message comprehensively includes both the jinn and mankind. As such, the Prophet (PBUH) was commanded to communicate the message to the jinn, who listened to him reciting the Ever-Glorious Quran and turned to their folks as warners. This is mentioned in the Quran and unanimously agreed upon by all Muslims. Similarly, the Quran addresses both the jinn and mankind.

Allah, Exalted be He, says: "0 company of jinn and mankind, did there not come to you messengers from among you ..." (Quran: Al-An' am: 130) Likewise, the jinn are reported to have said, according to the Quran: '~nd among us are the righteous, and among us are [others] not so; we were [of] divided ways." (Quran: Al-Jinn: 11) It means that they used to be of differing sects including Muslims and disbelievers, and people of Sunnah (Sunnis) and people of Bid'ahs (Le., innovated matters in religion). According to the Quran, they said, '~nd among us are Muslims [in submission to Allah], and among us are the unjust..." (Quran: Al-Jinn: 14) Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) has said: "Everyone should realize that Almighty Allah sent Muhammad (PBUH) to both the worlds ofthejinn and mankind. Hefurther obliged them both to believe in him and in what he received, and obey his commands. They should also permit what Allah and His Messenger permitted and forbid what Allah and His Messenger forbade. They should like what Allah and His Messenger like and dislike what Allah and His Messenger dislike.

Whoever among the jinn or mankind receives the message of Muh.ammad and does not believe in him will incur Allah's chastisement as it will be incurred by the earliest Arab pagans among whom the Messenger was sent. This principle is unanimously agreed upon by the Companions, the righteous Ttlbi 'un (Successors of the Companions), Muslim leading scholars, and the Adherents of the Sunnah and Muslim Community."