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The seal of prophethood with Muhammad (pbuh) places upon his followers the tasks of da’wah continuity and this requires that the Prophet’s tradition would explain the method that his followers muse employ either from his practical qualities or from the guidance in the Holy Quran. The revelation on the other hand focuses on the correction process when needed (for instance, the prisoners of Badr and the blind case mentioned in Surat Abas).ģ. He strives to perfect that work until it yields good results in full. The Prophet’s biography showed that the Messenger embarks on the Da’wah mission as instructed by the Almighty God. That is why Qur’an describes the prophets with qualities like “the men of strength (limbs) and insight (hearts and minds).Ģ. Rather, He chose the prophet -in addition to the mentioned- for his perfect quality, including the heart (the moral-spiritual aspect), the mind (the voluntary-intellectual aspect) and the limbs (the behavioral-creative aspect). The almighty God does not choose a person for prophethood on account of the moral considerations only. This issue can be clearly established by some instances:ġ.
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In another word, the da’wah methodologies, approaches and details of da’wah are all gained though this principle.Īs a result, all the accounts that claim the Prophet’s actions and inactions (pbuh) to be outright governed by the divine revelation are inaccurate. It is actually from this revelation the Messenger (pbuh) who is charged with calling people to the religion of God draws the principle, vision and its application dimensions. It is certain that mental abilities are not the final stage for the realization of the universal truths because human mind also requires a principle that would unlock it, and it is the divine revelation that can provide such a principle. Since the details of this cannot be comprehended by one article, thus the article focuses on two areas, Islamic propagation work (Da’wah) and legislative. How do we want people to emulate someone who is even inferior to robot!Įxcessive exaltation of the Messenger of God’s rank, and the wild adoption of this creed while ignoring the verse “I am only a human being like you” reflects negatively on the culture of Muslims both in religion and elsewhere. These thoughts created the danger of depriving the Prophet his exemplary attribute when he is described as a mythological demigod. This derogatory conception of the position of the owner of the concluding message is almost prevalent among some Islamic schools of thought. This is the practice of some writers who exaggerated in exalting the Messenger of God until they made him entirely a tool that does not move except at the instigation of the heaven, regardless of the type of movement. If the “psychoanalytic” approach adopted by some orientalists, such as Maxim Rodensen, lacks credible scientific proofs in stripping Muhammad (pbuh) from every “supernatural” attribute that includes prophethood – and limiting his status to mere being psychologically genius the approach that contradicts it is equal to it in lacking scientific touch, the approach that nearly stripped the Messenger (pbuh) of his human character.