Nubuwwah: The Necessity of Sending Messengers as Guidance for Mankind
Dear respected reader, let us continue the intellectual journey that we have begun.
If in the discussion on the Existence of the Creator we have reached an irrefutable rational conclusion that Allah ﷻ exists—the Creator who is Most Azali, Most Powerful, and Absolutely Independent—then now one logical question arises that we cannot postpone:
After we are certain there is a Creator, is man left alone without guidance?
Imagine you are in the middle of a wilderness you have never explored before. There are no trails, no directional signs, no guide. In your hand, there is only a small flashlight with limited battery. The night is so dark, and you know that in this forest there are hidden ravines, there are swift rivers, there are wild beasts, and there are also fruits that can save you from starvation.
Is it reasonable for the Creator of this forest to leave you to enter it without a map, without guidance, without a guide who has traversed that path?
Of course not. This contradicts sound mind, let alone the Wisdom and Justice of Allah.
This is the discussion on Nubuwwah (Prophethood)—one of the most fundamental pillars of faith. This is where reason meets revelation, where the limitation of man is greeted with Divine love through the Messengers sent as guides to safety in this world and the Hereafter.
1. After Finding Allah, Why Do We Still Need Messengers?
Let us start from the most logical point.
Human reason—after going through the process of Thariqul Iman that we discussed previously—has proven the existence of Allah ﷻ. Reason has also proven that Allah created man with a specific purpose, not in vain. Allah says:
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
“Then did you think that We created you uselessly and that to Us you would not be returned?” (QS. Al-Mu’minun [23]: 115)
If man is created with a purpose—and the Qur’an emphasizes that this purpose is to worship Allah—then our reason immediately asks: How is the correct way to worship? What does Allah want from us? Which deeds are accepted and which are rejected?
These questions cannot be answered by reason alone. Reason can reach the conclusion that Allah exists, but reason cannot know the details of sharia: how many rak’ahs of prayer, how to pay zakat, which foods are halal and haram, what are the laws of marriage, what form of government system is pleasing to Allah, and so on.
To answer these questions, we need direct information from Allah ﷻ. And that is the function of Revelation brought by the Messengers.
Allah ﷻ emphasizes this in the Qur’an:
رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
“[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.” (QS. An-Nisa’ [4]: 165)
Notice the key phrase in this verse: “li’allaa yakuuna linnaasi ‘alallaahi hujjatun ba’dar rusul”—so that there will no longer be any excuse for mankind to argue against Allah. With the sending of the Messenger, the door of excuse is tightly closed. No one will be able to say on the Day of Judgment, “O Allah, we did not know!” or “O Allah, we were not given guidance!”
The Messenger came bringing glad tidings (mubassyirin) for those who obey and warnings (mundzirin) for those who disobey. Guidance is clear. The path is illuminated. Now it is up to each individual’s choice: to follow or to reject.
Table 1: The Function of Revelation in Human Life
| Function | Explanation | Example in Life |
|---|---|---|
| Giving guidance on the purpose of creation | Explaining why man was created | Man knows his life’s purpose is to worship Allah |
| Determining halal and haram | Explaining boundaries that reason cannot reach on its own | Prohibition of usury, obligation of fasting, laws of inheritance |
| Becoming a hujjah (argument) in the Hereafter | Closing the door of man’s excuses | No one can say “we were not told” |
| Giving glad tidings & warnings | Motivation and deterrence | Promise of Paradise for the believer, threat of Hell for the disbeliever |
| Establishing universal moral standards | Objective, not relative according to the times | Justice, honesty, and compassion apply in all eras |
Without revelation, man could only guess what the Creator wants. And his guesses would certainly differ, contradict one another, and no one could claim absolute truth. Revelation is the only objective source that can unite mankind under the same moral standard.
2. The Limitation of Reason: Why Reason Alone is Not Enough
Before we go further, it is important for us to understand honestly: where are the limits of human reason’s ability?
This is not belittling reason. Reason is an extraordinary gift from Allah that distinguishes man from animals. Reason can build skyscrapers, fly rockets into space, and crack the genetic code that determines the form of life.
But reason has fundamental limits that it cannot surpass, no matter how advanced human civilization becomes.
A. Reason Cannot Reach the Unseen World
The unseen world (‘alamul ghaib) is everything that lies beyond the reach of man’s five senses. This includes:
- The Essence and attributes of Allah ﷻ
- Angels, jinn, devils
- Paradise and Hell
- The Day of Judgment and life after death
- The destiny and decree of Allah
There is not a single scientist with the most sophisticated equipment in the world who can detect angels with an electron microscope, measure the breadth of Paradise with a telescope, or predict when the Day of Judgment will occur with a supercomputer.
Allah ﷻ says:
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ
“Say, ‘None in the heavens and earth knows the unseen except Allah.’” (QS. An-Naml [27]: 65)
عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا . إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ
“[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone, except whom He has approved of messengers.” (QS. Al-Jinn [72]: 26-27)
Notice this extraordinary exception: Allah informs the unseen world to the Messenger whom He approves. This is why we need Messengers—because they are the only channel of information from the unseen world that cannot be reached by our reason and senses.
B. Reason Cannot Determine Halal and Haram
Reason can distinguish good and bad in general. Reason knows that killing an innocent person is bad, that honesty is good, that justice is noble.
But reason cannot determine with certainty:
- Is alcoholic drink haram?
- Does bank interest count as usury?
- What is the correct way to perform prayer?
- What is the rate of zakat that must be paid?
- What are the conditions for a valid marriage in Islam?
The details of sharia can only be known through Revelation.
C. Reason is Easily Deflected by Desires
This is the most dangerous weakness of human reason: it is very easily controlled by personal interests, emotions, and desires.
Someone who is academically intelligent can justify fornication because he feels “love.” A clever politician can rationalize corruption with the excuse “national interest.” A giant corporation can use intellectual arguments to justify the exploitation of natural resources.
When reason submits to desire, it is no longer a tool for seeking truth—it becomes a tool for justification.
Allah ﷻ warns about this phenomenon:
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصْرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ
“Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?” (QS. Al-Jatsiyah [45]: 23)
This verse depicts something very frightening: a person who makes his desire his god, even though he has knowledge. His mind is used not to seek truth, but to justify what he wants.
D. Reason Cannot Guarantee Universal Justice
Every human civilization has tried to create its own legal and moral system. And the result? There is always imbalance.
| Civilization | Moral System Produced | Fundamental Weakness |
|---|---|---|
| Ancient Greece | Ethics philosophy, Athenian democracy | Enslaving humans was considered “normal” |
| Rome | Systematic Roman law | Emperor was considered a god, people were not equal |
| Western Liberalism | Individual freedom as the main standard | Ignores spiritual and collective dimensions |
| Communism | Economic equality by force | Suppresses basic freedoms, state atheism |
| Capitalism | Free market as the regulator of life | Extreme inequality, commodification of everything |
All of these systems are born from human reason. And all have fundamental weaknesses because reason is deflected by interests, culture, and desires.
Only the sharia from Allah can provide a standard of justice that is universal, objective, and unaffected by the interests of any human being.
بَلِ الْإِنْسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ . وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ
“Rather, man, against himself, will be a witness, even if he presents his excuses.” (QS. Al-Qiyamah [75]: 14-15)
Human reason can actually know the truth—but often it chooses to cover it up for the sake of self-interest. That is why reason needs an objective guide from outside itself.
Analogy 1: The Compass in the Middle of a Storm
Imagine a sailor who is sailing in the middle of a vast ocean when a terrible storm strikes. Waves as high as mountains hit his ship from all directions. Black clouds cover the entire sky so that the stars—the only directional guide he relies on—are not visible.
At a time like that, can the sailor rely on his own estimation? “It seems north is over there,” he says while pointing to the left. “But it feels like it’s to the right,” his crewmate contradicts.
Without an accurate compass—a tool calibrated based on the earth’s magnetic field that is constant and unaffected by the storm—that ship will only spin around until its energy runs out and sinks.
Human reason is like the sailor’s eyes. It can see when the weather is clear, but when desires and interests cover his vision, he needs a “compass” that is not affected by human desires. That compass is Revelation brought by the Messengers. Revelation does not change because of political pressure, does not deviate because of material temptation, and does not submit to anyone’s desires. It is the objective standard from the Creator who is Most Just.
Table 2: The Fundamental Limits of Human Reason
| Domain | Can Reason Reach It? | Need Revelation? | Explanation |
|---|---|---|---|
| Existence of Allah | ✅ Yes | No | Can be proven through observation of nature (Thariqul Iman) |
| Attributes of Allah | ⚠️ Partially | Yes | Reason can conclude some attributes, but not the details |
| Unseen world (angels, jinn, Hereafter) | ❌ No | Yes | Beyond the reach of human senses and logic |
| Detailed halal and haram | ❌ No | Yes | Cannot be determined by reason alone |
| Worship procedures | ❌ No | Yes | Only Allah knows the manner of worship pleasing to Him |
| Universal justice | ⚠️ In general | Yes | Reason recognizes justice, but is easily deflected by interests |
| Purpose of creation | ⚠️ Can guess | Yes | Reason can speculate, but only revelation confirms |
3. The Wisdom of Allah in Sending Messengers: Allah Does Not Leave Man Without Guidance
After we understand the limitations of reason, now let us contemplate one big question:
Is it possible that Allah ﷻ—the All-Wise and Most Merciful—leaves His most noble creature without guidance?
The answer, by reason and by transmission (dalil), is: Impossible.
A. Impossible According to the Wisdom of Allah
Allah ﷻ created man with a clear purpose: to worship Him. If Allah created man for a specific purpose, then left them without guidance on how to achieve that purpose—this contradicts the Wisdom of Allah.
In the rule of reason understood by the scholars:
فِعْلُ الْحَكِيمِ لَا يَكُونُ عَبَثًا
“The action of the All-Wise cannot be in vain.”
Allah created eyes to see, ears to hear, minds to think. All are equipped with “manuals” of their function through instinct and natural ability. Then, would Allah not provide a “manual” for the main purpose of man’s creation?
This is impossible according to reason.
B. Historical Evidence: Every Nation Was Sent a Messenger
And the Qur’an provides empirical evidence that Allah indeed never left mankind without guidance. Every nation, every people, every civilization—was visited by a Messenger.
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut.’” (QS. An-Nahl [16]: 36)
وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ
“And there was no nation but that there had passed within it a warner.” (QS. Fatir [35]: 24)
These two verses are very firm. The words “kulli ummah” (every nation) and “min ummahin illaa” (there is no nation except) are forms of absolute generalization in the Arabic language that leave no exception.
There is not a single nation on the face of this earth—whether in the Arabian Peninsula, the Nile Valley, the highlands of Ethiopia, the Indian subcontinent, the archipelago of Nusantara, or the American continent—that was not touched by the da’wah of a Messenger.
C. Why Did Most Nations Deviate?
If every nation was sent a Messenger, why are there now so many religions, beliefs, and sects that have deviated?
The answer lies with man himself, not with Allah.
Allah sent the Messenger with clear guidance. But after the Messenger passed away, his people gradually began to alter the teachings:
- Some added rituals not taught by the Messenger
- Some reduced laws that were already clear
- Some mixed the teachings of tawhid with local mythology
- Some altered the holy scriptures until they were no longer original
Allah ﷻ explains this process:
فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ
“So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded.” (QS. Al-Ma’idah [5]: 13)
The words “yuharrifuunal kalima ‘an mawadli’ihi”—distorting words from their proper places—this is the root of all deviations in religions after the original da’wah of the Messengers.
D. The Last Messenger: The End of Deviation
Because previous nations consistently altered and corrupted the teachings of their Messengers, Allah ﷻ in His Wisdom sent the last Messenger with characteristics that guarantee his message can never be altered:
- His Book is preserved—the Qur’an is guaranteed by Allah in its authenticity
- His message is universal—not for one people, but for all mankind
- There is no Messenger after him—there will be no more “updates” to the sharia
This is an intelligent locking mechanism from Allah ﷻ. After Muhammad ﷺ, there is no more room for a “new messenger” bringing a “new book” with doubtful claims. Everything is complete, everything is preserved, everything is clear.
Table 3: Comparison of the Messages of Previous Messengers with the Message of Muhammad ﷺ
| Aspect | Messengers Before Muhammad ﷺ | Muhammad ﷺ |
|---|---|---|
| Scope of the nation | Specific (a certain people, a certain nation) | Universal (all mankind until the Day of Judgment) |
| Preservation of the book | Not guaranteed by Allah, underwent changes | Guaranteed by Allah, 100% preserved until the Day of Judgment |
| Duration of sharia | Temporary (until the next Messenger came) | Eternal (no new sharia after this) |
| Status of the message | Perfected by the next message | The perfection and seal of all messages |
| Proof of truth | Physical miracles, temporal in nature | The Qur’an—an eternal miracle that can be tested forever |
4. Analogy of the Architect and the Manual Book: Why It is Impossible for Allah Not to Send Messengers
Dear respected reader, let us use an analogy that can help our minds understand why the necessity of prophethood is not only a matter of faith, but also a matter of very rational logic.
Analogy 2: The Genius Architect and the Very Complex Machine
Imagine a genius architect and engineer—let us call him Pak Hakim. Pak Hakim designs and builds a very complex and sophisticated machine. This machine has thousands of components, hundreds of functions, and is designed to produce a very specific output: processing complex data, calculating millions of variables, and producing decisions that are beneficial to its users.
After the machine is completed, Pak Hakim hands it over to an operator. However, he hands over the machine without a manual book, without a user guide, without any instructions. There is no explanation about:
- What this machine is actually made for
- How to operate it correctly
- Which buttons may be pressed and which are dangerous
- What happens if the machine is misused
- How to maintain it so it lasts
Can Pak Hakim’s action be called wise?
Of course not. Anyone would say: “It makes no sense for a genius engineer to create such a complex machine then leave its user without guidance.”
Especially if the machine has consequences: if used correctly, it will provide extraordinary benefits. If misused, it will explode and destroy its user.
Now let us raise the level of this analogy.
Man is far, far more complex and noble than any machine ever made by human hands. Allah ﷻ created man with:
- A brain that has 86 billion neurons and trillions of synapses
- A heart capable of feeling love, fear, hope, and peace
- A mind that can think, analyze, and imagine
- Instincts that drive survival, growth, and worship
- A body consisting of trillions of cells working in harmony
And Allah created this man with a very specific purpose: to know Allah, worship Him, and manage the earth according to His guidance.
Then, is it reasonable—by any logic—for Allah ﷻ to create such a complex and noble creature, then leave it without guidance, without direction, without a guide who explains how he should live?
Impossible.
This contradicts the Wisdom of Allah, contradicts His Justice, and contradicts His Mercy.
The Messengers are the “Manual Book” from the Creator. They came bringing guidance about:
- Why we were created
- How to live correctly
- What brings us to happiness and safety
- What will destroy us in this world and the Hereafter
And most importantly: they came bringing a guarantee that this guidance truly comes from Allah, not from their own desires.
This analogy does not mean equating Allah with man (Pak Hakim). Allah is Most Pure from any comparison with His creatures. This analogy only uses logic that our minds can understand: a wise creator does not leave his creation without guidance.
Allah ﷻ Himself emphasizes in the Qur’an that He does not create anything in vain:
رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
“Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.” (QS. Ali ‘Imran [3]: 191)
This verse is a prayer taught by Allah to His servants who reason—they who contemplate the creation of the heavens and the earth, then reach the conclusion that all of this must have a purpose and wisdom. And that purpose will never be known without guidance from the Creator Himself.
Table 4: The Logic of the Necessity of Nubuwwah in One Table
| Premise | Explanation | Status |
|---|---|---|
| 1. Allah created man with a purpose | Not by chance, not in vain | Proven by reason (Thariqul Iman) |
| 2. Man needs to know that purpose | So he can live his life as intended by the Creator | Rational necessity |
| 3. Reason cannot know the details of the purpose and how to achieve it | Reason has fundamental limits | Proven by the limitations of reason |
| 4. Allah is All-Wise and Most Merciful | Impossible to leave His creatures without guidance | Proven attribute of Allah |
| 5. Therefore Allah must certainly send guidance through Messengers | The only way man can know what the Creator wants | Necessary logical conclusion |
5. Messengers from Among Mankind: Not Angels, But Real Examples
Now we enter an important question: Why did Allah send Messengers from among mankind, not from among angels?
Some of the Arab polytheists of old once raised this same question, as a form of objection:
وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ مَلَكٌ
“And they say, ‘Why has there not been sent down to him an angel?’” (QS. Al-An’am [6]: 8)
Allah ﷻ answered their objection firmly. Sending an angel as a Messenger would actually create a bigger problem, not solve one.
A. Why Not Angels?
First: Angels cannot be examples for mankind.
Angels are created without desires. They do not feel hungry, do not feel sleepy, do not marry, do not trade, do not feel temptation. Angels only obey automatically—they have no choice to sin.
If a Messenger sent were an angel, man would say: “Of course he can carry out all of Allah’s commands perfectly—he is an angel! We are humans, we have desires, we have temptations. How is it possible for us to be like him?”
By sending a human as a Messenger, Allah shows that obeying Allah is possible for ordinary humans. The Messenger feels hungry, feels tired, feels sad—but he always chooses what is right. And that is what makes him an example to be followed.
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ
“Say, ‘I am only a man like you, to whom has been revealed that your god is one God.’” (QS. Al-Kahfi [18]: 110)
The words “basharun mitslukum”—a human like you—are an affirmation that the Messenger is physically, biologically, and emotionally the same as other humans. The only difference is: he receives revelation from Allah.
Second: Angels would cause fear, not closeness.
If what descended to man were an angel in its true form, man would be frightened, not feel close and eager to learn.
وَلَوْ جَعَلْنَاهُ مَلَكًا لَجَعَلْنَاهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ
“And if We had made him an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves.” (QS. Al-An’am [6]: 9)
Even if an angel were sent, it would appear in human form—which means ultimately a human would still be the intermediary.
Third: Humans more easily understand teachings from fellow humans.
When the Messenger of Allah ﷺ spoke, the Companions could ask directly, could see how he applied the teachings in daily life, could imitate the way he walked, spoke, ate, and interacted.
One of the Companions once said that he observed how the Prophet ﷺ performed wudu, how he prayed, how he traded—all could be seen and imitated because he was a human being living among them.
B. The Characteristics of the Messengers
The Messengers whom Allah chose were not just anyone. They possessed special characteristics that made them worthy of receiving and conveying revelation.
| Characteristic | Explanation | Evidence |
|---|---|---|
| As-Sidq (Truthfulness) | Never lied, even before becoming a Messenger they were known as the most honest people | The Prophet ﷺ was nicknamed Al-Amin by his people |
| Al-Amanah (Trustworthiness) | Preserving and conveying revelation without adding, reducing, or altering a single letter | QS. At-Takwir [81]: 23-24 |
| At-Tabligh (Conveyance) | Conveying all of the revelation to the nation without hiding anything | QS. Al-Ma’idah [5]: 67 |
| Al-Fathanah (Intelligence) | Possessing extraordinary intelligence to understand, memorize, and explain revelation | Seen in the Prophet’s interactions with his people |
| Al-‘Ishmah (Protection from sin) | Allah protects them from sin and error in conveying the message | QS. An-Najm [53]: 3-4 |
The first four characteristics (shiddiq, amanah, tabligh, fathanah) are known as the obligatory attributes of a Messenger. While ‘ishmah (protection from sin) is Allah’s guarantee that the Messenger will not err in conveying the message.
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ . إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
“Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (QS. An-Najm [53]: 3-4)
This verse is very important because it becomes the guarantee that what the Prophet Muhammad ﷺ conveyed was not from his own thoughts, but from Allah ﷻ. This is what distinguishes a Prophet and Messenger from philosophers, poets, or other spiritual leaders.
C. The Difference Between Nabi and Rasul
In Islamic terminology, there is a difference between Nabi and Rasul, although both are often used interchangeably.
| Aspect | Nabi (Prophet) | Rasul (Messenger) |
|---|---|---|
| Definition | A person given revelation by Allah for himself | A person given revelation by Allah to be conveyed to his nation |
| Task | Strengthening and continuing the sharia of the previous Messenger | Bringing a new sharia or conveying sharia to a new nation |
| Number | More numerous (124,000 according to narration) | Fewer (313 according to narration) |
| Example | Prophet Harun (strengthening the da’wah of Prophet Musa) | Prophet Musa (bringing the Torah for Bani Israel) |
| Relationship | Every Messenger is certainly a Nabi | Not every Nabi is a Messenger |
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ
“And We did not send before you any messenger or prophet…” (QS. Al-Hajj [22]: 52)
This verse distinguishes between Messenger and Prophet explicitly, showing that both have different positions although both receive revelation.
Table 5: Comparison of Nabi and Rasul
| Characteristic | Nabi | Rasul |
|---|---|---|
| Receives revelation | ✅ Yes | ✅ Yes |
| Obliged to convey to the nation | Not always | ✅ Yes, obligatory |
| Brings a new sharia | No (follows previous sharia) | Can be yes, can be no |
| Sent to a specific nation | Yes | Yes |
| Number | ± 124,000 | ± 313 |
| Example | Prophet Harun, Prophet Ilyasa’ | Prophet Musa, Prophet Isa, Prophet Muhammad ﷺ |
6. Miracles: Signs of Truth That Cannot Be Falsified
Dear respected reader, now we arrive at a question that must have crossed all of our minds:
How can we be sure that someone is truly a messenger of Allah, not a fraud, a sorcerer, or an impostor?
This is a very logical and very important question. If someone comes and says, “Allah has sent me to you,” then our mind has the right to demand: “Prove it!”
And Allah ﷻ—in His Wisdom—indeed equips every Messenger with Miracles: a sign that surpasses all laws of nature, a proof that cannot possibly be imitated by any human being, no matter how clever they are.
A. What is a Miracle?
A miracle (mu’jizah) linguistically comes from the word ‘ajaza which means “to weaken” or “to make incapable.” In terminology, a miracle is:
An extraordinary event that Allah gives to the Prophets and Messengers, which cannot be imitated by humans, and is accompanied by a challenge to those who oppose it.
These three criteria must be met:
- Extraordinary—surpasses the natural laws we usually witness
- Cannot be imitated—humans will not be able to do the same thing
- Accompanied by a challenge—the Messenger challenges those who doubt to try to imitate it
B. The Miracles of Previous Messengers
Every Messenger was given a miracle that was relevant to his time—in accordance with the skills and tendencies of the nation he faced. This is Allah’s very wise Wisdom: the miracle must be understandable and acknowledged by the people living in that era.
| Messenger | Miracle | Context of the Time | Why It Was Relevant |
|---|---|---|---|
| Nuh ‘alaihissalam | A giant ark that saved the believers | People lived in lowlands | A great flood as punishment—the ark as salvation |
| Ibrahim ‘alaihissalam | Not burned by blazing fire | A people who worshipped idols and fire | Proving that fire cannot do anything without Allah’s permission |
| Musa ‘alaihissalam | Staff becoming a giant snake, hand shining white | Egypt of Pharaoh famous for magic | Defeating all of Pharaoh’s magicians—proving this is not magic |
| Sulaiman ‘alaihissalam | Speaking with animals, controlling jinn and wind | A great kingdom with high technology of its time | Showing Allah’s power over all creatures |
| Isa ‘alaihissalam | Healing the blind from birth, resurrecting the dead | An era full of disease and need for healers | Proving Allah’s power over life and death |
Notice the very interesting pattern: every Messenger was given a miracle that “defeated” the main skill of his time.
When Pharaoh gathered the best magicians from all over Egypt, Prophet Musa ‘alaihissalam came with a staff that swallowed all their ropes and staffs. The magicians themselves—who knew the most about magic—immediately realized that this was not magic. They immediately prostrated and said:
قَالُوا آمَنَّا بِرَبِّ الْعَالِمِينَ . رَبِّ مُوسَىٰ وَهَارُونَ
“They said, ‘We have believed in the Lord of the worlds, the Lord of Musa and Harun.’” (QS. Asy-Syu’ara’ [26]: 47-48)
The person most expert in a field is the quickest to realize when something surpasses that field. This is the wisdom of choosing miracles that are appropriate to the times.
C. The Miracle of Muhammad ﷺ: The Qur’an—An Eternal Miracle
Different from all previous Messengers, Prophet Muhammad ﷺ was given a miracle that is not bound by time—the Noble Qur’an.
Why is the Qur’an different from previous miracles?
First: Previous miracles were visual and temporal.
When Prophet Musa ‘alaihissalam threw his staff, only the people present at that place and time could witness it. Subsequent generations could only hear the story—they could not see it directly.
When Prophet Isa ‘alaihissalam healed the blind, only the people around him could witness it. We who live 2,000 years later cannot verify it directly.
Second: The Qur’an is verbal and eternal.
The Qur’an is a miracle that can be read, heard, studied, and tested by anyone, at any time, in any place.
A person in the 7th century could read the Qur’an and be amazed by its beauty. A person in the 21st century can read the Qur’an and be amazed by the same thing. A person in the 30th century—God willing—will feel the same thing.
Allah ﷻ challenges all of mankind and jinn:
قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
“Say, ‘If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.’” (QS. Al-Isra’ [17]: 88)
This challenge has not been answered for more than 1400 years. No Arab poet, no literary figure, no linguist, no supercomputer has been able to produce a text equal to the Qur’an.
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ
“Or do they say, ‘He invented it’? Say, ‘Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.’” (QS. Hud [11]: 13)
Notice how this challenge is lowered in level: from the entire Qur’an, to ten surahs, and finally to just one surah—and still no one is capable.
وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ . فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا
“And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not—and you will never be able to—…” (QS. Al-Baqarah [2]: 23-24)
The phrase “wa lan taf’aluu”—and you will never be able to—is a definitive statement from Allah that to this day has proven true.
Table 6: Comparison of the Miracles of the Messengers
| Messenger | Miracle | Type | Nature | Can Still Be Verified Now? |
|---|---|---|---|---|
| Nuh ‘alaihissalam | Giant ark | Physical/material | Temporal | ❌ No |
| Ibrahim ‘alaihissalam | Not burned by fire | Physical/material | Temporal | ❌ No |
| Musa ‘alaihissalam | Staff becoming a snake | Physical/material | Temporal | ❌ No |
| Sulaiman ‘alaihissalam | Speaking with animals | Physical/material | Temporal | ❌ No |
| Isa ‘alaihissalam | Resurrecting the dead | Physical/material | Temporal | ❌ No |
| Muhammad ﷺ | The Qur’an | Verbal/intellectual | Eternal | ✅ Yes—can be read and tested at any time |
D. Other Miracles of the Messenger of Allah ﷺ
Besides the Qur’an as the main and eternal miracle, the Messenger of Allah ﷺ was also granted other miracles that are narrated mutawatir (by many people who could not possibly agree to lie):
- Isra’ Mi’raj—The night journey from Masjidil Haram to Masjidil Aqsha then ascending to Sidratul Muntaha in one night
- Splitting of the moon (Insyaqaqul Qamar)—witnessed by the people of Mecca
- Spring water flowing from between his fingers—in the presence of hundreds of Companions
- A small amount of food sufficing for hundreds of people—in various events
- His supplication being answered—rain fell during drought when he prayed
All of these are signs of the truth of his prophethood witnessed by many people and narrated through channels that are beyond doubt.
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّه هُوَ السَّمِيعُ الْبَصِيرُ
“Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (QS. Al-Isra’ [17]: 1)
7. The Messengers and the One Message of Tawhid: All Brought the Same Teaching
Dear respected reader, one of the most common mistakes in understanding religious history is assuming that the Prophets and Messengers brought different teachings.
Some think: “Prophet Musa brought the Jewish religion, Prophet Isa brought the Christian religion, Prophet Muhammad brought the Islamic religion—they are all different.”
This thinking is wrong. The truth is:
All Prophets and Messengers brought one and the same teaching: Tawhid (affirming the Oneness of Allah). What differed was only the detailed sharia (rules of implementation) that was adapted to the conditions of the times and peoples.
Allah ﷻ emphasizes very clearly:
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut.’” (QS. An-Nahl [16]: 36)
The core da’wah of every Messenger is exactly the same: “‘Ubudullaah”—Worship Allah alone. There is not a single Messenger who said, “Worship me” or “Worship other than Allah.”
A. The Da’wah of Every Messenger in the Qur’an
The Qur’an narrates the da’wah of the Messengers, and the pattern that emerges is very consistent:
| Messenger | Words of Da’wah | QS. Reference |
|---|---|---|
| Nuh ‘alaihissalam | ”O my people, worship Allah; you have no deity other than Him.” | Al-A’raf [7]: 59 |
| Hud ‘alaihissalam | ”O my people, worship Allah; you have no deity other than Him.” | Al-A’raf [7]: 65 |
| Saleh ‘alaihissalam | ”O my people, worship Allah; you have no deity other than Him.” | Al-A’raf [7]: 73 |
| Syu’aib ‘alaihissalam | ”O my people, worship Allah; you have no deity other than Him.” | Al-A’raf [7]: 85 |
| Ibrahim ‘alaihissalam | ”Worship Allah and fear Him.” | Al-‘Ankabut [29]: 16 |
| Musa ‘alaihissalam | ”O my people, if you have believed in Allah, then rely upon Him.” | Yunus [10]: 84 |
| Isa ‘alaihissalam | ”Indeed, Allah is my Lord and your Lord, so worship Him.” | Ali ‘Imran [3]: 51 |
| Muhammad ﷺ | ”Say, ‘This is my way; I and those who follow me invite to Allah.’” | Yusuf [12]: 108 |
See the pattern? Exactly the same. Every Messenger, from the first to the last, brought the same identical core message: Worship Allah alone, do not worship anything besides Him.
This is what is called Din—the one, same religion that does not change from age to age.
شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ
“He has ordained for you of religion what He enjoined upon Nuh and that which We have revealed to you, [O Muhammad], and what We enjoined upon Ibrahim and Musa and Isa—to establish the religion and not be divided therein.” (QS. Asy-Syura [42]: 13)
Notice the phrase “an aqiimud diina wa laa tafarraquu fiihi”—establish the religion (this one) and do not be divided therein.
B. What Differs: Sharia, Not Din
If all Messengers brought the same Din, then what differed?
What differed was Sharia—that is, the detailed and technical rules of implementation that were adapted to the conditions of the times, places, and peoples.
| Aspect | Sharia of Musa ‘alaihissalam | Sharia of Isa ‘alaihissalam | Sharia of Muhammad ﷺ |
|---|---|---|---|
| Book | Torah | Gospel | Qur’an |
| Nation | Bani Israel | Bani Israel | All mankind |
| Some laws | Qishash (retaliation law) emphasized | Some things previously halal made haram | Perfecting and universal |
| Time scope | Until the next Messenger came | Until the next Messenger came | Eternal until the Day of Judgment |
The Prophet Muhammad ﷺ himself explained his position toward the previous Prophets with a beautiful analogy:
مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى بُنْيَانًا فَأَحْسَنَهُ وَأَجْمَلَهُ إِلَّا مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ مِنْ زَوَايَاهُ فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ وَيَقُولُونَ هَلَّا وُضِعَتْ هَذِهِ اللَّبِنَةُ قَالَ فَأَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ
“The example of me and the prophets before me is that of a man who built a house. He perfected and beautified it, except for one brick in one of its corners. The people circled around it and were amazed by it, and said: ‘Why hasn’t this brick been placed?’ He said: Then I am that brick, and I am the seal of the prophets.” (HR. Bukhari no. 3535 and Muslim no. 2286)
This hadith is very beautiful. The entire building of prophethood was built perfectly by the previous Messengers. What remained was only one last brick—and Prophet Muhammad ﷺ is that sealing brick that perfects the entire building.
C. Table 7: The Similarities and Differences Between Din and Sharia
| Aspect | Din (Religion) | Sharia (Law) |
|---|---|---|
| Definition | Fundamental teaching brought by all Messengers | Detailed rules adapted to the times and nations |
| Content | Tawhid, faith in Allah, Angels, Books, Messengers, the Last Day | Prayer, fasting, zakat, criminal law, civil law |
| Nature | The same in all messages | Differ between messages |
| Change | Unchanging and cannot change | Can change according to the context of times and nations |
| Example | ”Worship Allah alone" | "Pray 5 times a day” (sharia of Muhammad ﷺ) |
| Status | Obligatory for all mankind in all ages | Obligatory to follow according to the message applicable in its time |
8. Muhammad ﷺ: The Last Messenger with a Universal and Eternal Message
Dear respected reader, we now arrive at the part closest to us—because this is the message that is still valid to this very second, and which we will be accountable for before Allah ﷻ.
Prophet Muhammad ﷺ is not just one more among many Messengers. He possesses unique characteristics not possessed by any Messenger before him.
A. Universal Message: For All Mankind
The messages of the previous Prophets before Muhammad ﷺ were local—revealed for a specific people, a specific nation, a specific region.
- Prophet Musa ‘alaihissalam was sent for Bani Israel
- Prophet Isa ‘alaihissalam was sent for Bani Israel
- Prophet Saleh ‘alaihissalam was sent for the People of Thamud
- Prophet Hud ‘alaihissalam was sent for the People of ‘Aad
But Prophet Muhammad ﷺ was sent for all of mankind, without exception, without limitation of nation, race, language, or geography.
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
“And We have not sent you except comprehensively to mankind, as a bringer of good tidings and a warner, but most of the people do not know.” (QS. Saba’ [34]: 28)
قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger of Allah to you all.’” (QS. Al-A’raf [7]: 158)
Notice the call “yaa ayyuhannaas”—O mankind—not “O Bani Israel” or “O inhabitants of Arabia.” This is a call to the entire human species.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (QS. Al-Anbiya’ [21]: 107)
The word “‘aalamin” encompasses all worlds—man, jinn, and all of Allah’s creatures. The message of Muhammad ﷺ is a mercy that transcends the boundaries of humanity.
This is why Islam spread to every corner of the world—from the westernmost point in Morocco and Andalusia to the easternmost point in Indonesia and the Philippines, from the cold plains of Siberia to the hot lands of Africa—without ever needing to be forced by any sword. Because this message is indeed for everyone.
B. A Preserved Book: The Qur’an Will Never Change
One of the biggest problems with the previous messages was that their holy books were not preserved.
- The Torah that exists now is not the original Torah revealed to Musa ‘alaihissalam. It has undergone very significant changes, additions, and subtractions. The Old Testament in the hands of the Jews and Christians today was written by many authors over hundreds of years, not revealed directly by Allah.
- The Zabur associated with Daud ‘alaihissalam is no longer known in its original form.
- The Gospel that exists now is not the Gospel revealed to Isa ‘alaihissalam. The Gospels known to Christians today (Matthew, Mark, Luke, John) were written decades after Isa ‘alaihissalam by people who claimed to be authors, not by Isa ‘alaihissalam himself.
Allah ﷻ narrates about the distortion of the previous books:
فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا
“So woe to those who write the ‘scripture’ with their own hands, then say, ‘This is from Allah,’ in order to exchange it for a small price.” (QS. Al-Baqarah [2]: 79)
This verse depicts tragically how holy scriptures were written by human hands, then claimed as the word of Allah for material gain. This is what happened to the books before the Qur’an.
But Allah ﷻ made a guarantee that was never given for any book before:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian.” (QS. Al-Hijr [15]: 9)
The words “laa hafizhuun”—We will certainly guard it—is a direct guarantee from Allah ﷻ that the Qur’an will never undergo change, addition, or subtraction until the Day of Judgment.
And the proof? For more than 1400 years, the Qur’an read by a Muslim in Indonesia today is exactly the same, letter by letter, as the Qur’an read by the Companions in Mecca and Medina 14 centuries ago.
There is not a single different version of the Qur’an. There is no “Qur’an Revised Edition.” There is no “Qur’an Version 2.0.” One text, one mushaf, one nation.
C. Khatamul Anbiya: The Seal of the Prophets
Allah ﷻ explicitly states that Prophet Muhammad ﷺ is the seal of the Prophets and Messengers. After him, there will be no more Prophet, no more Messenger, no more sharia revelation.
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا
“Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and the seal of the prophets. And ever is Allah, of all things, Knowing.” (QS. Al-Ahzab [33]: 40)
The words “khaatamun nabiyyin”—the seal of the Prophets—is a very clear and unambiguous statement. There is no room for other interpretation.
The Messenger of Allah ﷺ himself emphasized:
إِنَّهُ لَمْ يَبْقَ مِنْ أُمُورِ النُّبُوَّةِ إِلَّا الْمُبَشِّرَاتُ. قَالُوا: وَمَا الْمُبَشِّرَاتُ؟ قَالَ: الرُّؤْيَا الصَّالِحَةُ
“Indeed, there remains nothing of the affairs of prophethood except al-mubassyirat (glad tidings). The Companions asked: ‘What are al-mubassyirat?’ He answered: ‘Good dreams.’” (HR. Bukhari no. 6990)
This hadith emphasizes that the only form of “remnant of prophethood” after Muhammad ﷺ is good dreams—not sharia revelation, not a new book, not a new teaching.
D. Why Is It Impossible for There to Be a Prophet After Muhammad ﷺ?
Besides the textual evidence (Qur’an and Hadith) that is already very firm, rationally it is also impossible for there to be a Prophet after Muhammad ﷺ. Here are the reasons:
First: The message of Muhammad ﷺ is already perfect and complete.
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (QS. Al-Ma’idah [5]: 3)
The word “akmaltu”—I have perfected—shows that the religion of Islam is already in its final and perfect form. If it is already perfect, it does not need additions. If it is already complete, it does not need “updates.”
Second: The Qur’an already covers all the needs of mankind.
وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ
“And We have sent down to you the Book as clarification for all things.” (QS. An-Nahl [16]: 89)
The Qur’an has already provided universal principles that can be applied in every age. When new problems arise that did not exist in the time of the Prophet ﷺ, the scholars use the method of ijtihad—deriving laws from the Qur’an and Sunnah using established principles. There is no need for a new Prophet for new problems.
Third: Anyone who claims prophethood after Muhammad ﷺ can immediately be proven false.
Because the last Prophet has been explicitly established in the Qur’an and Hadith—and because the Qur’an is preserved in its authenticity—then the claim of prophethood by anyone after Muhammad ﷺ automatically contradicts sources whose truth is already guaranteed.
Throughout history, many people have claimed prophethood: Musailamah Al-Kadzdzab (in the time of Abu Bakr), Ahmad Qadian (in 19th century India), and others. All of these claims were rejected by the entire Muslim nation based on this very clear evidence.
Table 8: Unique Characteristics of the Message of Muhammad ﷺ
| Characteristic | Messages Before Muhammad ﷺ | Message of Muhammad ﷺ |
|---|---|---|
| Scope | Local (a specific people/nation) | Universal (all mankind) |
| Book | Not preserved, underwent changes | 100% preserved by Allah ﷻ |
| Duration | Temporary (until the next Messenger) | Eternal (until the Day of Judgment) |
| Status | Perfected by the next message | The perfection and seal of all messages |
| Language | The language of each people | Arabic—which became the language of the Qur’an |
| Claim of prophethood after it | There could still be a new Prophet/Messenger | Closed—no more Prophets after Muhammad ﷺ |
| Need for ijtihad | Not relevant (temporary message) | Very relevant—universal principles applied in every age |
9. Logical Consequences of Belief in Nubuwwah
Dear respected reader, if we have reached the conviction that Muhammad ﷺ is truly the Messenger of Allah—that he brought authentic revelation, that the Qur’an is truly the word of Allah, and that he is the seal of the Prophets—then there are logical consequences that we must take.
Belief without consequence is an empty claim. Faith without action is a contradiction.
A. Accepting All Islamic Teachings Completely (Kaffah)
The first consequence is: we cannot pick and choose Islamic teachings.
We cannot say: “I accept prayer and fasting, but I reject the laws of inheritance.” Or: “I agree with tawhid, but I do not agree with the obligation of hijab.” Or: “I accept Islam as a personal religion, but I reject Islam as a system of government.”
This is like a patient who comes to a doctor. The doctor diagnoses his illness and gives a prescription consisting of several medicines. Then the patient says: “Doc, I want to take this medicine, but not this one. This one I’ll replace with my own choice.”
Will this patient recover? Of course not. In fact, it could get worse because he is not following the doctor’s prescription completely.
Allah ﷻ commands:
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّه لَكُمْ عَدُوٌّ مُبِينٌ
“O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (QS. Al-Baqarah [2]: 208)
The word “kaffah”—completely, totally, without reservation—is a very firm command. Not half-heartedly. Not partially. Not à la carte.
Islam is one complete package that covers:
- Aqidah (belief about Allah, Angels, Books, Messengers, the Last Day, Qadha-Qadar)
- Ibadah (prayer, fasting, zakat, hajj)
- Akhlak (manners, morals, ethics)
- Mu’amalat (civil law, economics, trade, marriage, inheritance)
- Siyasah (system of government, foreign policy, jihad)
- Jinayat (Islamic criminal law)
All of this is one package. It cannot be separated.
B. Making Sharia the Sole Source of Law
The second consequence of belief in prophethood is: in every aspect of life, we refer to Islamic sharia, not to man-made systems that contradict it.
This is a direct consequence of the testimony La ilaha illallah Muhammadur Rasulullah. When we testify that there is no god but Allah and Muhammad is the Messenger of Allah, then automatically we commit to:
- Not making desire a god—not following our own desires when they contradict sharia
- Not making man the absolute lawmaker—not accepting a legal system that contradicts sharia
- Not making other ideologies a guide—not adopting liberalism, communism, secularism, or other man-made ideologies as a substitute for Islam
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
“And whatever the Messenger has given you—take; and what he has forbidden you—refrain from. And fear Allah; indeed, Allah is severe in penalty.” (QS. Al-Hasyr [59]: 7)
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (QS. An-Nisa’ [4]: 65)
This verse is very firm. Allah swears by Himself that a person does not truly believe until he makes the Messenger of Allah ﷺ a judge in every dispute. And not merely accepting the verdict—but accepting it with no discomfort in the heart and total submission.
C. Conveying the Da’wah to Others
The third consequence: after we know this truth, we are responsible for conveying it.
The Messenger of Allah ﷺ said:
بَلِّغُوا عَنِّي وَلَوْ آيَةً
“Convey from me even an ayah.” (HR. Bukhari no. 3461)
This command is not only addressed to the Companions. It applies to every Muslim who has knowledge.
This does not mean every Muslim must become a professional preacher or leave his job to do da’wah full-time. But every Muslim has a responsibility according to his capacity and position:
| Role | Form of Da’wah |
|---|---|
| Parents | Teaching Islam to children at home |
| Teachers/lecturers | Inserting Islamic values in teaching |
| Professionals | Showing Islamic integrity in work |
| Youth | Discussing and sharing knowledge on social media and in the community |
| Officials/leaders | Implementing policies aligned with sharia |
| Every Muslim | At minimum: being a good example of character |
The Messenger of Allah ﷺ said:
مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ
“Whoever guides someone to goodness will have a reward like one who did it.” (HR. Muslim no. 1893)
This is the justice of Islam: You do not have to be the most knowledgeable, the most eloquent, or the most active in da’wah to get reward. Just show others to goodness—and the reward is the same as the one who does it.
Table 9: Logical Consequences of Belief in Nubuwwah
| Consequence | Evidence | Practical Application |
|---|---|---|
| Accepting Islam kaffah | QS. Al-Baqarah [2]: 208 | Not picking and choosing teachings; accepting the entire package of Islam |
| Making sharia the reference | QS. An-Nisa’ [4]: 65, QS. Al-Hasyr [59]: 7 | Referring to the Qur’an and Sunnah in every decision |
| Rejecting laws that contradict sharia | QS. Al-Ma’idah [5]: 44-47 | Not adopting systems that contradict Islam |
| Conveying da’wah | HR. Bukhari no. 3461 | Spreading knowledge according to capacity and role |
| Emulating the Prophet ﷺ | QS. Al-Ahzab [33]: 21 | Making the Sunnah a guide for daily life |
| Being just and consistent | QS. Al-An’am [6]: 153 | Not pretending to believe but violating sharia |
10. Conclusion: The Messenger is the Bridge Between Limitation and Divine Guidance
Dear respected reader, let us summarize our long journey in discussing Nubuwwah.
We started from one logical question: After we are certain there is Allah, is man left without guidance? And we reached the necessary conclusion: No. Allah ﷻ in His Wisdom and Mercy certainly sends Messengers to guide mankind.
The logical flow is simple and solid:
- Allah created man with a purpose—not in vain
- Man needs to know that purpose—so he can achieve it
- Reason cannot know the details—reason has fundamental limits: cannot reach the unseen world, cannot determine halal and haram, is easily deflected by desires
- Allah is All-Wise—impossible to leave His creatures without guidance
- Therefore Allah sends Messengers—as channels of information from the unseen world, as guides to safety
The Messengers were chosen from among mankind themselves—not angels—so they could be real examples. Every Messenger was given a miracle relevant to his time as proof of truth. And all Messengers brought the same teaching: Tawhid—although the detailed sharia differed according to context.
Prophet Muhammad ﷺ is the seal of the Prophets with a message that is universal and eternal. His Book (the Qur’an) is guaranteed to be preserved by Allah ﷻ. His sharia is perfect and complete. And there will never be another Prophet or Messenger after him.
The consequence of this conviction is firm: accept Islam completely (kaffah), make sharia the sole reference, and convey the da’wah to others according to our capacity.
The Messenger is a warm bridge that connects our limitations with the perfection of the Creator’s guidance. He came not because we asked for him—he came because Allah ﷻ loves us.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (QS. Al-Anbiya’ [21]: 107)
After understanding Nubuwwah, the next step in our aqidah journey is to understand how the Qur’an—the book brought by Muhammad ﷺ—proves itself as an eternal miracle that cannot be imitated by man and jinn throughout the ages. Learn more at The Miracle of the Qur’an.
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