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Aim of sending the Prophets (A.S.); their miracles
Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
It is narrated through a reliable chain of narrators that an atheist came to Imam Ja‘far as-Sadiq and presented a few queries. One of his questions concerned the logic behind the sending of Prophets.
The Imam said, “When we have agreed that we have a Maker and Creator; who is higher than His creatures and absolutely free from the fact that His creatures can see Him, touch Him or converse with Him; we understand that the Maker is Wise. He only does that which is beneficial to His creatures. Then it is necessary to send Prophets and Messengers who would communicate His laws to the people. They would guide the people in the affairs that are beneficial and (prevent them from) those that cause everlasting perdition.
Consequently, it is evident that there must be a particular group, which would convey His message to the people. They are the chosen ones of Allah and His Prophets. They are wise and intelligent. The Almighty has bestowed them with wisdom and knowledge and appointed them as His Messengers.
Their circumstances and characteristics were quite different from those of the common people though in their creation and method they are like ordinary human beings. However, they are sent by Allah, the Wise and the Omniscient, with knowledge, wisdom, arguments, proofs, witnesses and miracles so that they may prove the veracity of their claims.
Like raising of the dead and curing of the blind and lepers etc, they accomplished some tasks that were impossible for ordinary people. The same practice continued in every age and the earth has never been devoid of the Divine Proof (hujjah), who is the bearer of knowledge and has a miracle to prove the authenticity of his claims and (he verifies) the message of the preceding Prophet.”
Imam Ja‘far as-Sadiq says in a reliable tradition: “The Almighty with His Luminous Essence and Divine attributes was concealed from His creatures; therefore, He sent the Prophets to give glad tidings of salvation and to warn against His punishment so that those who perish in disobedience must perish with the realization of their error and all arguments must be exhausted for them.
Similarly, those who achieve salvation must do so with knowledge, faith and proof. And they may achieve an everlasting life so that people may learn about their Lord what they did not know. They must recognize Allah as their Cherisher and they confess to His Oneness.
Another reliable report mentions that Fadhl ibn Shadhan asked Ja‘far as-Sadiq “When it is obligatory for people to obey the Prophets, why are they also required to recognize them and to confess to their truth?” Imam replied, “This is because the creatures did not have the ability to understand their wisdom fully. Their creator was much higher that He could be perceived by sight. The inability to understand His Divine Essence was apparent. There was no choice except to appoint Prophets as links between people and Allah. This infallible Prophet conveyed the divine commands and prohibitions to the people. He also had to keep the people firm on some affairs whereby they could obtain the benefits and be safe from the perils, because the people cannot decide by their own intellects what is beneficial for them and what is harmful. If the obedience and recognition of Prophets had not been incumbent on people, the sending of Prophets would have been a useless venture. And the wise One, who had created everything with untold benefits, is pure from such vain acts.”
Related through reliable chains of narrators is the report where Abu-Basir asked Ja‘far as-Sadiq the reason why Allah has bestowed miracles on the Prophets and Imams. The Imam replied, “So that the veracity of their claims is established. Because miracles are from Allah, the Almighty, He gives them to His Prophets, Messengers and Proofs so that the truth of the truthful ones and the lie of the liars are proved.”
Another hadith mentions that Husayn al-Sahhaf asked the same Imam whether it was possible for Allah that He changes the heart of a believer from faith to disbelief even after the belief of this person has been authenticated. Imam replied: “The Almighty is Just; He sent the Prophet so that they may invite the people towards faith (belief). Allah never calls anyone towards disbelief.”
Then the questioner asked if Allah changes the heart of a confirmed disbeliever from disbelief to belief. The Imam said: “Allah has created everyone with a capacity to believe. They are like a blank tablet neither having faith in any shari‘ah (code of religious law) nor disbelieving in it. Allah sent the Prophets to them so that they may guide them towards Allah. And in this way, argument could be exhausted for the people. Thus some people receive guidance (faith) by Allah’s tawfiq (guidance) and some do not achieve guidance.”
It is narrated in an authentic report that Ibn al-Sikkit asked Imam al-Ridha or Imam ‘Ali al-Naqi why Allah sent Musa[1] (Prophet Moses) with a luminous arm, the Staff and other things to counter magic, ‘Isa (Prophet Jesus) with a miracle resembling medical cure and Muhammad al-Mustafa (the Chosen) with an eloquent speech and learned dialogue. Imam replied: “Magic was the prevailing science during the time of Musa. Musa brought miracles resembling magic but much more powerful. Musa nullified their magic with his miracles and exhausted the arguments on them. During the time of ‘Isa, there were widespread diseases and epidemics. ‘Isa brought the miracle that the doctors of his time could not match and performed feats that astounded his contemporaries like bringing the dead to life and curing lepers.
Through these miracles, ‘Isa completed the proof. The people, in spite of their expertise in medical science, failed to fathom the secret of ‘Isa’s miracles. Muhammad al-Mustafa was sent in an age of literary advancement and eloquent poetry. People of this age prided themselves upon their speech and poetry. The Holy Prophet brought the book of Allah, teachings and the religious law. Through these, he nullified the words of those people. The people were unable to counter the miracle of the Holy Prophet. The argument was exhausted for them in this manner.”
Ibn al-Sikkit says that I had never heard such beneficial words before. Then he asked, “Who is the hujjah (proof) on the creatures during the present time.” Imam told him: “Allah has provided you with intellect and you can distinguish between one who is truthful with regard to Allah and those who ascribe lies to Him.” Ibn al-Sikkit says, “By Allah! This is correct.”
Number of Prophets and their Successors (Awsiya’), Meaning of Nabi (Prophet) and Rasul (Messenger) and Number of Divinely Revealed Books.
Authentic chains of reporters mention from Imam al-Ridha and Imam Zayn al-‘abidin that the Messenger of Allah said: “The Almighty Allah created 124000 Prophets and I am the most honored one before Allah. However, I do not pride myself upon it. And He created 124000 Successors, among whom ‘Ali is the most exalted.”
A reliable tradition of Imam Ja‘far as-Sadiq states that Abu-Dharr asked the Holy Prophet the number of Prophets sent by the Almighty. The Holy Prophet said, “One hundred and twenty four thousand.” And according to some traditions “three hundred and twenty thousand.” Abu-Dharr asked how many of them were Messengers. The Messenger of Allah replied, “Three hundred and thirteen.” “How many books did Allah send?” asked Abu-Dharr, “One hundred and twenty four and according to another narration, “One hundred and four.” And according to the last tradition fifty scrolls (heavenly books) were revealed on Shith, three on Idris and twenty on Ibrahim (Prophet Abraham). Four books: Torah, Injeel (the Gospel), Zabur (the Psalms) and Qur’an were also revealed.
The Messenger of Allah said, “O Abu-Dharr! Four of the Prophets were Syriac: Adam, Shith, Akhnu‘ and Nuh (Prophet Noah). And Akhnu‘ who is called Idris was the first person to write with a pen. And four of the Prophets were Arabs: Hud, Salih, Shu‘ayb and your Prophet (Muhammad al-Mustafa). And the first Prophet of The Israelites was Musa and the last ‘Isa. Between them were six hundred Prophets.” However, in other traditions the number of the Israelite Prophets is mentioned as 4000, though the former tradition is more reliable.
According to authentic reports, Ja‘far as-Sadiq told Safwan al-Jammal, “Do you know the number of the Prophets sent by Allah?” “No,” he replied. The Imam said, “One hundred and forty four thousand, and as many successors (awsiya’), those who were truthful, trustworthy and unattached to the earthly life. Allah did not send any Prophet better than Muhammad and neither did He send any successor better than his successor Amir al-Mu’minin ‘Ali.”[2]
A reliable tradition through Imam Musa al-Kazim and Imam Zayn al-‘abidin says that one who wishes to shake hands with all the 124000 Prophets must visit (i.e.. go on Ziyarah—pilgrimage) the grave of Imam al-Husayn on the fifteenth night of the month of Sha‘ban (the eighth month of the Islamic Calendar), because the souls of all the Prophets come to visit the grave of Imam al-Husayn by the permission of Allah. Moreover, five of them are Ulu’l-‘Azm Prophets: Nuh, Ibrahim, Musa, ‘Isa and Muhammad. The narrator asked the Imam the definition of ‘Ulu’l-‘Azm’. Imam said, “It denotes the Prophets who were sent for all men and jinn from the east to the west of the Earth.”[3]
A trustworthy tradition from Imam al-Ridha and an authentic report from Ja‘far as-Sadiq mentions that Ulu’l-‘Azm Prophets are named thus because they possessed greatness (‘Azm) and brought a new shari‘ah. For instance, Nuh was sent with a book and a shari‘ah different from that of Adam; and the succeeding Prophets followed his book and shari‘ah. This continued until the advent of Ibrahim who came with a book different from that of Nuh and a new shari‘ah. He did not deny the book and shari‘ah of Nuh but they were abrogated and it was no more valid to act upon them. Prophets contemporary to and succeeding Ibrahim followed his shari‘ah and book until the time of Musa. Musa came with Torah. Torah abrogated the shari‘ah of Ibrahim.
All the contemporary Prophets of Musa and succeeding ones followed the shari‘ah of Musa until the arrival of ‘Isa with Injeel. The shari‘ah of Musa and Torah were abrogated. All the Prophets during the time of ‘Isa and the successors after him followed the shari‘ah of Injeel. This continued until the advent of our Prophet, Muhammad al-Mustafa. Thus, these are the five great Ulu’l-‘Azm Prophets. They are the best of Prophets and messengers and the shari‘ah of Prophet Muhammad shall remain in force until the Resurrection Day. There is to be no Prophet after him. Things permitted by him will remain permissible until Resurrection Day and things prohibited by him shall remain prohibited until Judgment Day. Any person who claims Prophethood after Prophet Muhammad or brings a book after Qur’an, claiming it to be of divine origin, is a liar. Anyone who comes to know of such claims would be permitted to execute him.
Another reliable tradition from Imam al-Ridha says that Imam as-Sadiq states that Ulu’l-‘Azm Prophets are called thus because of their confession to the greatness of Prophet Muhammad and his successors including Imam al-Mahdi and their oath of accepting the greatness (Azm) of these divine personalities. As Adam had not remember this vow, Almighty Allah says, “And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination (Azm).” (20:115)[4]
‘Ali Ibn Ibrahim explains this ayah (Qur'anic Verse) and says that Ulu’l-‘Azm are those Prophets who had precedence over other Prophets in confessing to the greatness of these five Messengers. They also expressed belief in all Prophets preceding and succeeding them. They were also patient when their people denied their claims.
In an authentic report, a Syrian asked Amir al-Mu’minin ‘Ali about the five Arab Prophets, Hud, Salih, Shu‘ayb, Isma‘il and Muhammad. Then he asked about the Prophets who were born circumcised. Imam ‘Ali said, “They were Adam, Shu‘ayb, Idris, Nuh, Sam (Shem) ibn Nuh, Ibrahim, Dawud (Prophet David), Sulayman (Prophet Solomon), Lut (Prophet Lot), Musa, ‘Isa and Muhammad.” The Syrian then asked about creatures that were born without a mother. Imam said, “Adam, Hawwa’ (Eve), the ram of Ibrahim, the staff of Musa, the she-camel of Salih and the bat of ‘Isa that flew away by Allah’s command.” “Who are the six Prophets having two names,” asked the Syrian. Imam said, “They are Yusha‘ ibn Nun (Joshua) [5] also known as Dhu’l-kifl, Ya‘qub (Prophet Jacob) also called Israel, al-Khidhr (Elijah) known as Datt, Yunus (Prophet Jonah) is also referred to as Dhu’l-Nun, ‘Isa who is called Maseeh (the Messiah) and Muhammad who is also called Ahmad, peace be upon them all.”
Another narration mentions the king of Rome inquiring from Imam Al-Hasan ibn ‘Ali about the seven creatures who were not delivered from womb. He replied, “They are Adam, Hawaa’, the ram of Ibrahim, the she-camel of Salih, the serpent that invited Satan to misguide Adam in the Garden, the two crows that Allah sent to teach the method of burial of Habil (Abel) after he had been murdered by his brother Qabil (Cain) and finally Satan, may Allah curse him.”
A reliable tradition from Imam Muhammad al-Baqir quotes the Messenger of Allah as saying that the first person to be appointed as the successor of Prophet was Hibatullah the son of Adam. Each and every Prophet had a legatee. Altogether, there were one hundred and twenty four thousand Prophets, five of them being Ulu’l-‘Azm Prophets: Nuh, Ibrahim, Musa, ‘Isa and Muhammad. ‘Ali is having the same status with regard to Prophet Muhammad as Hibtullah had with Adam. ‘Ali was the legatee of Prophet Muhammad and the inheritor of all the previous successors. And Muhammad was the inheritor of all the preceding Prophets and Messengers.
An authentic report from Ja‘far as-Sadiq states that Allah the Almighty sent five Prophets among the Arabs. They were Hud, Salih, Isma‘il, Shu‘ayb and Muhammad; the seal of Prophets—peace be upon them all.[6]
An authentic hadith from Zurarah says that he asked Imam Muhammad al-Baqir the difference between Nabi (Prophet) and Rasul (Messenger). Imam said, “Nabi is one who sees the angel of revelation in dream and Rasul is one who sees the angel both in sleep and when awake. He can also hear the angel’s voice.” “What is the position of an Imam?” asked Zurarah. “He is able to hear the angel’s voice but cannot see him.”
It is narrated through authentic chains that Hasan Ibn ‘Abbas asked Imam al-Ridha to distinguish between Nabi, Rasul and Imam. Imam al-Ridha replied, “Archangel Gabriel descends for a Rasul. Rasul can see him and hear him and sometimes he sees Archangel Gabriel in dream like Ibrahim had seen. Rasul is the recipient of divine revelation. Prophets can only hear the angel’s voice. Sometimes they are able to see the angel, but do not hear the revelation at one and the same time. Imam only hears the voice of the angel. He does not see the form of the Angel.”
An authentic tradition from Imam Muhammad al-Baqir states that Prophets are of five types. Some only hear the angel’s voice, like a chain. They receive divine revelation through this method alone. Some Prophets receive the divine revelation in their dreams as in case of Yusuf (Prophet Joseph) and Ibrahim. Some were able to see the Angel. Some of the Prophets receive direct inspiration and could hear the voice but do not see the Angel.
Another authentic tradition mentions that Zurarah asked Imam Muhammad al-Baqir the difference between Rasul, Nabi and Muhaddath (recipient of revelation). Imam said, “Rasul is one upon whom Archangel Gabriel descends. He could see Archangel Gabriel and converse with him. Nabi is one who only sees Archangel Gabriel in dream as in case of Ibrahim, when he saw in dream that he slaughtered his son.
The Messenger of Allah used to see the aims of his Messengership in dream before the descent of revelation upon him. He received Prophethood and Messengership together. Archangel Gabriel used to come to him and converse with him face to face. There were, however, some Prophets who were bestowed with qualifications of Messengership but they received divine revelation in their dreams. They conversed with holy spirits in their dreams but could not see the angel while awake. A Muhaddath is one who converses with angel but does see him neither in sleep nor in the state of awaking.”
In another tradition, Imam says that Prophets are of four classes. Those who are informed about their own selves (that they are Prophets) without any intermediary. Secondly, those who see the angel in dream but do not hear his voice. They do not see the angel in waking and such Prophets are not sent for guidance of others. They have a guide (Imam) whom they obey like Ibrahim was the Imam for Lut. The third kind is those who see and hear the angel in dream. They are sent for a particular group whether small or large. Almighty Allah says regarding Yunus, “And We sent him to a hundred thousand, rather they exceeded.” 37:147
Imam elaborates that there were one hundred and thirty thousand people referred to in this verse.
The fourth kind of Prophets sees the angel in dreams and can hear him too. They see the angel in waking also, and are the Imams (leaders) of other Prophets, like Ulu’l-‘Azm Prophets. Ibrahim was a Nabi. He was not an Imam until the Almighty appointed him thus:[7] “And when this Lord tried Ibrahim with certain words, he fulfilled them. He said, surely I will make you an Imam of men. Ibrahim said, And of my offspring? My Covenant does not include the unjust, said He.” 2:124
The Holy Imams are quoted in reliable reports that five Prophets were Syriac and they spoke Syriac; Adam, Shith, Idris, Nuh and Ibrahim. Originally Adam spoke Arabic, the language of Paradise. But when he committed Tark al-Awla[8], the Almighty substituted Paradise and its bounties for him with the earth and its crops. Allah also substituted the Arabic language with Syriac. Five of the Prophets were Hebrew but spoke Arabic. They were Ishaq, Ya‘qub, Musa, Dawud and ‘Isa and five were Arab Prophets: Hud, Salih, Shith, Isma‘il and Muhammad. Four Prophets were contemporary to each other, Ibrahim, Ishaq, Ya‘qub and Lut. Ibrahim and Ishaq were sent towards Holy Quds in Jerusalem and Syria. Ya‘qub was appointed in Egypt. Isma‘il was sent to Jurham tribe who inhabited the area surrounding the Holy Ka‘bah after the ‘Amaliq who were called such as they were from the progeny of ‘Imlaq son of Lut, son of Sam son of Nuh. Lut was appointed as a Prophet to four towns: Sodom, Gomorrah, San‘a’ and Maa. Three Prophets were given kingdoms—Yusuf, Dawud and Sulayman. Four Kings were sovereigns over the entire world, two of them were believers—Dhu’l-Qarnayn and Sulayman; and two were infidels—Nimrod the son of Kosh son of Canaan and Nebuchadnezzar.
Imam Muhammad al-Baqir says in an authentic tradition that the Messenger of Allah said, “All the Prophets sent before me propagated in the language of their people. But I am sent for people of every race and I am sent with the Arabic language.” In another authentic tradition, Imam Muhammad al-Baqir says that Allah the Almighty sent every divine book and revelation in Arabic but it was conveyed to the respective Prophet in the language of his people. However, it was revealed to our Holy Prophet in Arabic itself.
Reliable chain of narrators has recorded that an atheist came to Amir al-Mu’minin ‘Ali and asked him the explanation of some Qur’anic verses. Then he accepted Islam. One of his queries was related to the exegesis of the ayah: “And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.” (42:51)
Actually that person was under the impression that there was a contradiction between this verse and the verses where Allah is mentioned addressing Musa, Adam and Hawaa’ etc. Imam ‘Ali explained to him that the verse states that Allah has never spoken to any person before nor would He ever do so in the future except by revelations or direct inspiration (Ilham) or in dream or through a voice that he can hear without seeing anything, like one speaking from behind a curtain. Allah also sends an angel and directs revelation for some. Indeed the celestial messengers are a kind of messengers that is the angels of revelation commanded by Allah. Thus, the celestial messengers convey the divine revelation to the terrestrial messengers. Sometimes there is direct conversation between the Almighty and the terrestrial Prophets.
The Holy Prophet asked Archangel Gabriel from where he obtained the divine revelation. “From Israfil,” he replied, “From where does Israfil receive it?” “From a celestial angel who is at a higher position than him.” The Holy Prophet further asked the source of this angel’s revelation. He was told that the Almighty inspired him directly.
Thus, this is the speech of Allah. It is not of a single type. Sometimes Allah has spoken to the Prophets some of whom He inspired directly. The Prophets get revelation in dreams. Another type of Allah’s speech is that revealed by Allah and people recite it. Another kind is that the celestial messengers convey to the terrestrial Prophets. The questioner was pleased to hear the detailed reply and said, “O Amir al-Mu’minin: you have untied the knot of my heart. May Allah increase your reward.”
Imam Muhammad al-Baqir is reported to have said in a reliable tradition that Archangel Gabriel described Israfil to the Holy Prophet that he was the chamberlain of the Almighty and the closest to Him. “And the Divine Tablet (Lawh) which is made of ruby is placed between his two eyes. When the Almighty speaks through revelation, the forehead of Lawh is inscribed with the words. Israfil looks at the Lawh and reads to us whatever is written on it. We convey the message to the heavens and the earth and apply it. He is the closest of all creatures to Allah. There are ninety curtains of light between him and Allah. Their brightness dazzles the eyes and it is impossible to describe their attributes. I am the closest of all the creatures to Israfil. (But) There is a distance of a thousand years’ travel between us.”[9]
Zurarah asked Imam Ja‘far as-Sadiq how the Messenger of Allah came to know whatever was revealed to him was from Allah, not Satan. Imam said, “When Allah appoints someone as a Prophet, he bestows on him serenity and dignity. Therefore, whatever is revealed to him is as clear to him as if he were seeing it with his own eyes.”
It is quoted in a reliable tradition that people asked the Messenger of Allah how the Prophets knew that they were Prophets. He replied, “The veils are lifted from their hearts.” That is they are created as the people of perfect faith (belief). They do not harbor any doubts.
Imam al-Ridha says in an authentic tradition that dreams of Prophets are revelations. In the Du‘a’ (Invocation) of Umm-Dawud related from Imam Ja‘far as-Sadiq to be recited on the fifteenth of Rajab, there are names of some Prophets. Imam says: “May Allah bless Habil, Shith, Idris, Nuh, Hud, Salih, Ibrahim, Isma‘il, Ishaq, Ya‘qub, Yusuf, al-Asbaat (the chieftains of the Israelites), Lut, Shu‘ayb, Ayyub (Prophet Job), Musa, Harun (Prophet Aaron), Yusha‘, Mitha, al-Khidhr, Dhu’l-Qarnayn, Yunus, Ilyas, al-Yasa‘, Dhu’l-kifl, Talut (Saul), Dawud, Sulayman, Zakariyya (Prophet Zachariah), Shayda, Yahya (Prophet John), Turakh, Matti (Matthews), Meya, Haiqooq (Habakkuk), Denial and Uzair and ‘Isa and Shamoun and Jirjis and hawariyyun (the Disciples) and Atba and Khalid and Hanzalah and Luqman.”
In an authentic hadith, Mufadhdhal asked Imam Ja‘far as-Sadiq how he (Imam) was aware of all that happened in every nook and corner of the earth while he remained at home with a curtain across his door. Imam said, “O Mufadhdhal! The Almighty Allah has granted five spirits to the Prophets:
(1) the spirit of life. He moves and walks with this spirit,
(2) the spirit of the hearts. He rises with it and does Jihad,
(3) the spirit of Shahur. He eats and drinks by it and has conjugal relations with women,
(4) the spirit of faith. By which he has faith (belief) and deals justly with the people
(5) the Holy Spirit by which he bears the position of Prophethood.
When the Prophet departs from this world, the Holy Spirit comes to the Imam who succeeds him. This spirit is not concerned with sleep, carelessness, useless pastimes or pride. The other four spirits are sometimes prone to sleep and inattentiveness. They are involved in vain pursuits and have pride also. Prophets and Imams see through the Holy Spirit and know about different affairs.”
According to a reliable narration, Imam Muhammad al-Baqir said that Almighty Allah had taken an oath from Adam that he should not approach the prohibited tree. But he approached it and also tasted its fruit, as mentioned by Allah: “And certainly, We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.” (20:115)
When the Almighty sent Adam to the earth, Habil and his sister were born as twins. Then Qabil and his sister were born together. Adam commanded both of his sons to perform a sacrifice for the Almighty. Habil owned a flock of sheep while Qabil was a farmer. Habil sacrificed the best ram from his flock. Qabil on the other hand was careless of his occupation and offered unclean ears of corn and bad quality crop as gifts to Allah. Consequently the sacrifice of Habil was accepted and that of Qabil was not. In the words of Qur’an: “And relate to them the story of the two sons of Adam with truth whey they both offered an offering, but it was accepted from one of them and was not accepted from the other.” (5: 27)
During those days whenever an offering was accepted by Allah, a fire used to appear and consume it. So Qabil made a fireplace and he was the first person who constructed a place to contain a fire. He said, “I shall worship the fire so that it accepts my offering.” Satan, the enemy of Allah, told him that the offering of Habil had been accepted and his own rejected. “If you let him live, he would beget children who would pride upon your children for the superiority he has gained over you.” Qabil accepted the suggestion and killed Habil. He came to Adam who asked him where Habil was. Qabil said, “I don’t know, you did not entrust him to me.”
When Adam learnt that Habil was murdered, he exclaimed, “O Earth! Curse of Allah be on you! For you have accepted the blood of Habil,” and continued to weep for forty days and supplicated Allah to grant him another son. He was granted a son whom he named Hibtullah because he was a gift (Hibah) from Allah. Adam was very affectionate towards him. When the Prophethood of Adam neared its end and he reached old age, the Almighty revealed to him that time had come for him to transfer the Prophetic knowledge and relics to his son Hibtullah.
“Indeed, We shall never take away from the progeny of Hibtullah the relics and Prophetic science until the day of judgment,” said Allah. “I shall never leave the Earth devoid of a scholar from his progeny. People will derive religious knowledge and spiritual guidance through this scholar. Anyone who follows Nuh or him will be assured deliverance.”
Adam was reminded of Nuh at this juncture and said, “The Almighty shall send a Prophet who will call the people towards Allah. People will reject him and Allah shall destroy them through the flood.” There was a gap of ten generations between Adam and Nuh. All the ancestors of Nuh were Prophets. Adam made a bequest to Hibtullah and told him that if anyone of them met Nuh should believe in him and follow him in order to be saved from the deluge.
When Adam was on his deathbed, he summoned Hibtullah and told him to convey his salaams to Archangel Gabriel or any other angel if he happened to see them. “Tell them that your father requests them for a fruit of Paradise.” Hibtullah met Archangel Gabriel and conveyed the message of his respected father. Archangel Gabriel said, “O Hibtullah! Your father has departed to meet his Creator and I have come to perform his prayers (of dead).”
When Hibtullah returned home, he saw that Adam had departed for his heavenly abode. Archangel Gabriel taught him the method of ghusl (ritual bath) of dead body. Hibtullah bathed Adam and when it was the time of prayers of dead, Hibtullah told Archangel Gabriel to stand in front and pray. Archangel Gabriel said, “As Allah had once ordered us to prostrate before Adam, it is not proper that we lead (Imamate) any of his sons.” Hibtullah stood before Archangel Gabriel and offered the Prayer of the Dead. Archangel Gabriel stood behind him with a group of angels and recited thirty takbirs (saying Allahu Akbar). The Almighty Allah then commanded Archangel Gabriel to reduce 25 takbirs for the progeny of Adam. Consequently, it is the practice among us to recite five takbirs, although the Holy Prophet has recited seven and nine takbirs for the martyrs of battle of Badr. Hibtullah buried Adam.
Qabil approached him and said, “I know my father has entrusted you especially with the knowledge that he kept away from me and it is the same knowledge with which Habil prayed and made his offering that was honored. I killed him so that he would not have children to pride over my children. If you do not give me a little of that knowledge bequeathed by our father, I shall kill you too.”
Thus Hibtullah and his sons used to fervently guard the Prophetic knowledge and divine relics until the time of Nuh. During the time of Nuh, people were shown the will of Adam and it was learnt that Adam had prophesied the advent of Nuh. The people believed in Nuh, testified to the veracity of his claim and obeyed him. Adam had also commanded Hibtullah to read his will at the beginning of every year and renew their oath. That particular day became the day of feast for them. They continued the ritual year after year. Every succeeding Prophet made similar bequests until the advent of Prophet Muhammad. People recognized Nuh through prior knowledge and that is exactly the meaning of the verse, “Certainly, We sent Nuh to his people so he said, O my people! Serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day.” (7:59)
There were some Prophets between Adam and Nuh but they did not declare their Prophethood to the people. That is the reason why Qur’an does not mention their names. Some Prophets however declared their Prophethood as their names are stated in Qur’an: “And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you;” (4:164)
Imam explains that Prophets mentioned by name were those who declared their Prophethood and Prophets not mentioned by name were those who kept their mission secret. Nuh propagated religion among his people for 950 years. He did not have any assistant Prophet. People rejected all the Prophets between Adam and Nuh, as mentioned by Allah. When the time of Nuh’s Prophethood approached its end, the Almighty sent a revelation to Nuh and commanded him to bequeath the Prophetic sciences, the relics and other trophies to his son: “Indeed, We shall never take away from the progeny of Sam the Prophetic inheritance like I had caused it to remain from Adam to your generation I shall never leave the earth devoid of a scholar from your progeny. People will understand religion through him and he shall be the means of their salvation especially for the people who are born between the times of two Prophets.”
Hud became the Prophet after Sam. There were some known as well as concealed Prophets between Nuh and Hud. Nuh had already predicted that Allah the Almighty shall send a Prophet named Hud. “He shall invite his people towards Allah while they will reject him. So, Allah will destroy the people. Therefore, one who lives until that time must believe in and follow him. The Almighty shall deliver you from His chastisement.” Nuh commanded Sam to read this will and renew the vow at the beginning of each year on the day of ‘Id.
When Hud arrived the people, he saw the will of Nuh regarding him. So, the people believed in him, confessed to his truth and followed him. They obtained security from divine punishment. Allah the Almighty says, “And to ‘ad (We sent) their brother Hud. He said, O my people! Serve Allah, you have no god other than Him; will you not then guard (against evil)?” (7:65) “And the same did Ibrahim enjoin on his sons and (so did) Ya‘qub. O my sons! Surely, Allah has chosen for you (this) faith, therefore die not unless you are Muslims.” (2:132)
Some from the progeny of Hud were appointed to keep them informed about the advent of Ibrahim and to take oaths regarding him. There was a gap of ten generations between Hud and Ibrahim. All (ancestors of Ibrahim) were Prophets. Thus, it is divine practice that between two great Prophets there is a gap of ten, nine or eight generations. All of them used to be Prophets and they used to prophesize the advent of the coming Prophet. They also took the vow from their legatees that they would believe and obey him. All the Prophets took such oaths of fealty like Adam, Nuh, Salih, Shu‘ayb and Ibrahim. This continued until the time of Yusuf.
After Yusuf it was transferred to the progeny of his brothers, al-Asbat. The series reached Musa the son of ‘Imran. Between Yusuf and Musa also was a gap of ten generations. Then Allah sent them to the Pharaoh, Haman and Qarun. The Almighty sent Prophets one after the other to every people. People continued to reject the Prophets and continued to perish due to divine chastisement. This continued until the time of the Israelites. These people murdered as many as two, three or four Prophets everyday. Sometimes as many as seventy Prophets were slain together and the Israelites did not care. They remained busy in their occupations all day. When Torah was revealed to Musa, he gave glad tidings of Prophet Muhammad. Yusha‘ ibn Nun was the successor of Musa and Qata was the successor of Yusha‘ ibn Nun, as mentioned in the Holy Qur’an, “And when Musa said to his servant (Qata).” (18:60)
Thus, all the Prophets continued to prophesize the advent of Prophet Muhammad as mentioned by Allah in Qur’an, “Those who follow the Apostle Prophet, the Ummi, whom they find written down with them in the Torah and the Injeel, (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things…” (7:157),
and in the words of ‘Isa, “O Children of Israel! Surely, I am the apostle of Allah to you, verifying that which is before me of the Torah and giving the good news of an Apostle who will come after me, his name being Ahmad.” (61:6)
Thus Musa and ‘Isa had clearly prophesied about Prophet Muhammad just as the previous Prophets had informed about the Prophets to come after them. This continued until the time of Prophet Muhammad. When the last moments of the Holy Prophet arrived, the Almighty revealed to him to entrust all the knowledge and relics to ‘Ali Ibn Abi-Talib and promised that they should remain in his progeny forever just as they had remained from the time of Adam. The Holy Qur’an says, “Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of ‘Imran above the nations. Offspring, one of the other; and Allah is Hearing, Knowing.” (3:33–34)
Muhammad and his progeny are included in the progeny of Ibrahim. Imam Muhammad al-Baqir says, “Indeed Allah has not made the knowledge as ignorance. He did not leave the question of scholars in dark. He has provided express authentication for each Prophet or Imam. He has introduced them fully to the people. It has never been the case that Allah has created a person to be appointed as a Prophet for people; the people do not accept his authority and that he is not conversant with the divine commands and secrets of creation. Allah has never entrusted the affairs of this religion to a proximate angel or a Prophet. He selects an angel as a messenger through whom he conveys His likes and dislikes to the Prophet. He also conveys through this angel the past and future knowledge. So the Prophets learnt this knowledge through their predecessors, the saints and those who were specially selected by Allah.” Almighty Allah says in the Holy Qur’an, “Indeed We have given the book and wisdom to the progeny of Ibrahim and gave them a great kingdom.” (4:54)
‘Book’ denotes Prophethood, ‘Wisdom’ indicates the great intellectual position of those personalities, and all of them are from this progeny; some excelling over others. Almighty Allah has appointed Prophethood among them and ordained that His message shall be conveyed and protected by these people alone. After Prophets, come their progeny, their brothers and family. One who acts with faith in the message of these Prophets achieves salvation but one who considers that the bearers of Allah’s message and holders of exalted station are not these personalities but some other undeserving relatives and acts against the divine sciences without the medium of Prophets has actually belied Almighty Allah. They have gone against the will and obedience of Allah. They have not acknowledged the repositories of the Divine message that Allah has appointed. Thus, they are misguided and they misguide their followers. They shall have no excuse in the Resurrection Day. There is no proof except that of the progeny of Ibrahim. Almighty Allah has said, “Or do they envy the people for what Allah has given them of His grace? But indeed we have given to Ibrahim’s children the Book and the wisdom, and we have given them a grand kingdom.” (4:54)
The proof is only for the Prophets and their family, and it shall remain so until the day of Judgment, as mentioned in the Book of Allah, “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.” (24:36)
Imam explains, “These are our houses and the houses of the Prophets, the guides and the wise people. This is the rope of faith by catching hold of which people before you achieved success and through the same connection people would attain salvation in the future.” Indeed the Almighty has stated in His book, “And we gave to him Ishaq and Ya‘qub, each did we guide, and Nuh did we guide before, and of his descendants, Dawud and Sulayman and Ayyub and Yusuf and Harun; and thus do we reward those who do good (to others). And Zakariyya and Yahya and ‘Isa and Ilyas; everyone was of the good; And Isma‘il and Al-Yasha and Yunus and Lut; and everyone we made to excel (in) the worlds; And from among their fathers and their descendants and their brethren, and we chose them and guided them to the right way. This is Allah’s guidance, He guides thereby whom He pleases of His servants; and if they had set up others (with Him), certainly what they did would have become ineffectual for them. These are they to whom we gave the book and the wisdom and the prophecy; therefore if these disbelieve in it we have already entrusted with it a people who are not disbelievers in it.” (6:84-89)
Imam explained that even if the whole community rejects the Prophet, the people of his house (Ahl al-Bayt) would remain firm in their faith and the message of the Prophet. They shall also be their legatees and successors. They will be the repositories of the Divine sciences and under no circumstances will they be fallible nor will they be contaminated with falsehood, evil designs or show-off. There is no doubt in whatever Allah has stated regarding the successors of His Prophets.
They are infallible and to love them is to recompense for the Prophet’s labor in conveying the Divine message. They are bestowed with Wilayah and Imamate (Guardianship and guidance). They are the legatees of the Prophet. “O people! Derive lessons from this, ponder upon my words, align yourself with the knowledge and Imamate that Allah has bestowed upon us and attain salvation through these means so that on the day of Judgment you would have proof and gain success from it. These personalities are your intercessors with Allah. Your Wilayah shall not reach Allah but through them. Thus, it is incumbent on Allah to befriend and not punish those who act upon this.
On the other hand, it is certain that Allah shall degrade and punish those who do not act upon this. Indeed, the mission of some Prophets was confined to a particular group of people and the Prophethood of other Prophets was general. Nuh was sent for the people of the whole world. His Prophethood was general and included Messengership (Risalah), Hud was appointed specially for the people of ‘ad. Salih was given the responsibility of guiding the people of Thamud, a tiny village on the bank of a river consisting of only forty odd houses. Shu‘ayb was designated as the Prophet for Madyan, a habitation of less then forty families. Initially the Prophethood of Ibrahim was for the people of Kosariya, a district in Iraq. Later he migrated from there but this migration was not due to war or conflict, as Allah says, “And he said, ‘Surely I fly to my lord, He will guide me.’” (37:99)
Thus, the flight (Hijrah) of Ibrahim was not due to war. Ishaq was the Prophet after Ibrahim. Ya‘qub was appointed as a Prophet for the Canaan region. He later moved to Egypt and spent the rest of his life there but after his demise, his mortal remains were brought to Canaan and buried there. As regards the dream of Yusuf wherein he saw eleven stars and the Sun and Moon prostrating before him, it is certain that his Prophethood was for the people of Egypt. He had twelve successors. Later, the Almighty appointed Musa and Harun in Egypt. Yusha‘ ibn Nun was the vicegerent of Musa for the Israelites.
There are many other Prophets in the Israelites some of whom have been mentioned by Allah in Qur’an and some are not. Then the Almighty sent ‘Isa ibn Maryam (son of Mary) for the Israelites. His Prophethood was confined to the area of Jerusalem. ‘Isa had twelve disciples and the faith remained concealed in his family members. After ‘Isa was raised to the heavens, the Almighty sent Prophet Muhammad for all the creatures. He was the final Prophet. He was also succeeded by twelve successors appointed by Allah. We have seen some of them and some shall come in the future. This is an account of Prophethood and Messengership.”
Every Prophet of the Israelites, whether special or general had twelve successors. The practice of ‘Isa’s twelve successors is replicated in the successorship of Muhammad. (The appointment of) ‘Ali was on the practice of ‘Isa. This is a brief account of Prophets and the Divine practice of sending Prophets and Messengers—peace of Allah be upon all of them.”
Imam Ja‘far as-Sadiq quotes the Messenger of Allah in a reliable tradition as saying, “I am the chief (Sayyid) and the best of Prophets, and my successor is a chief and the greatest among the successors of Prophets. My successors are the best among the successors of Prophets. Indeed Adam implored Allah to bestow him with a noble successor. Allah revealed to him, ‘I have exalted my Prophets with Messengership for testing the faith of the creatures and from the righteous people chose successors of the Prophets. O Adam! Make a bequest to your son Shith.’
He was Hibtullah the son of Adam. Adam appointed him as his successor. Shith appointed Sha‘ban as his vicegerent. Sha‘ban was born through the huri sent by Allah from Paradise as a wife for Shith. Sha‘ban bequeathed the vicegerency to his son Mohhith. Mohhith to Mahooq, Mahooq to Ameesha, Ameesha to Akhnooh. Akhnooh is known as Idris. Idris appointed Nahoor as his legatee, Nahoor’s bequest was for Nuh. Sam was the vicegerent of Nuh. Sam delegated to Athamar, Athamar to Bareeshasha, Bareeshasha to Yaafith (Japheth), Yaafith to Baraa, Baraa to Jafeena, Jafeena to ‘Imran. ‘Imran transferred the legacy to Ibrahim, Ibrahim to Isma‘il, Isma‘il to Ishaq, Ishaq to Ya‘qub, Ya‘qub to Yusuf, Yusuf to Bathariya, Bathariya to Shu‘ayb. Shu‘ayb entrusted the legacy to Musa, the son of ‘Imran. Musa to Yusha‘ ibn Nun. Yusha‘ to Dawud; Dawud to Sulayman, Sulayman to Asif bin Barkhiya. Asif to Zakariyya, Zakariyya to Sayaa, Sayaa to ‘Isa son of Maryam. ‘Isa bequeathed to Shamoun, Shamoun to Yahya bin Zakariyya. Yahya bin Zakariyya to Mundar, Mundar to Saleema, Saleema to Burda, Burda entrusted the legacies to me. O ‘Ali! I make the bequest to you. You entrust the legacy to your vicegerent and he would pass it to his successors. All of them are from your progeny.
One after the other, this series shall reach the best inhabitants of this Earth. He shall be the last of the Imams. People shall have serious disagreements regarding your successorship. Anyone from the Ummah (Muslim community) who believes in your successorship shall be like one who has a firm faith and one who dissociates with you and does not follow you shall be in Hellfire; the abode of disbelievers.”
Notes:
[1] All the proper names mentioned in the book have been transliterated from Arabic.
[2] The number of Prophets mentioned in this tradition differs with other well-known traditions and commonly accepted belief. There are two possibilities—either there had been an error in the transmission of the report or the previous traditions does not include some Prophets and successors.
[3] This hadith implies that Musa and ‘Isa were sent for all humanity. But other traditions indicate that they were sent particularly for the Israelites. We shall discuss this point in forthcoming pages. As regards ‘Ulu’l-‘Azm’ title for the above five Prophets, we have many other traditions that prove it. In Sunni tradition, however, there are different opinions in this regard. It was well known among the Sahabah (companions of the Prophet) that Ulu’l-‘Azm was that Prophets whose shari‘ah abrogated the shari‘ah of the previous Prophet.
[4] The first number denotes the Surah (Chapter) and the second the ayah (Verse).
[5] The equating of Yusha‘ ibn Nun with Dhu’l-kifl is against common belief.
[6] The two traditions prove that Isma‘il was an Arab whereas the tradition of Abu-Dharr disagrees in this regard. It is possible that the previous tradition means Prophets who spoke Arabic language and this tradition is speaking about those who were of Arab race. Also, the four Prophets could not speak any language other than Arabic whereas Isma‘il was also fluent in other tongues. Many writers have quoted the same tradition from the same reporter and like the tradition of Abu-Dharr, the name of Isma‘il is not included.
[7] There is a difference of opinion among scholars as regards the distinguishing characteristics of Nabi and Rasul. According to some scholars, there is no difference between the two. Some however maintain that Rasul is one who comes with miracles and a Divine book. Nabi does not have a book revealed on him. He merely invites the people according to shari‘ah of other Prophets. A group is of the opinion that Rasul connotes one whose shari‘ah abrogates the shari‘ah of the previous Prophet. Nabi is a more general position. The Rasul hears the angel and also sees him at the time of revelation. This is evident from many other traditions that we chose not to quote for the sake of brevity. Thus, Nabi is one who does not see the angel at the time of revelation or he sees him in dream. He may even receive divine inspiration directly (Ilham). He hears the voice of the angel of revelation but does not see him. However, he sees the angel at other times. A group of learned scholars have classified Nabi and Rasul in the same way.
[8] Abandoning the preferable option
[9] The veil mentioned in this tradition is spiritual—a veil that prevents Israfil from comprehending the true essence of the Almighty or it could mean that there is such a vast distance between Israfil and the Divine Throne from where the revelation originates. As mentioned in another tradition, there are two extremities of the protected Tablet (al-Lawh al-Mahfuz) one of them is at the Divine Throne and the second is at the forehead of Israfil. When Allah speaks through revelation, the tablet touches the forehead of Israfil and he looks at the tablet and whatever he sees, he relates to Archangel Gabriel.
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