The Qur’ān dismisses such an outrageous proposition, asserting that it is beyond any messenger to lay claim to divinity:
It is not possible that a man to whom the Book has been given and wisdom and the Messenger’s office, should say to people: “Be you my worshippers, rather than Allah’s.” On the contrary, he would say: “Be you worshippers of Him Who is truly the Cherisher of all.”
(Āl ‘Imrān 3:79)
“Allah does not ask you to take angels and prophets for lords and patrons. What! Would He ask you to unbelief after you have surrendered to Him?”
(Āl ‘Imrān 3:80)
The Qur’ān makes a point of bringing out the humanness of all the messengers, especially the Prophet Jesus (peace and blessings be upon him). Take this statement as illustrative: “Jesus Christ does not disdain to serve and worship Allah,” (al-Nisā’ 4:172). He is seen declaring: “I am indeed a servant of Allah. He has blessed me with revelation and made me a Messenger,” (Maryam 19:30). Significantly enough, almost all the messengers are introduced in the Qur’ān as Allah’s servants, for example, Zakariyā (Maryam 19:2), Noah (al-Isrā’ 17:3), David (Ṣād 38:17), Solomon (Ṣād 38:30), Job (Ṣād 38:41 and 44), Abraham, Isaac and Ishmael (Ṣād 38:45) and Muḥammad (peace and blessings be upon him) (al-Isrā’ 17:1, al-Baqarah 2:23, al-Furqān 25:1, al-Kahf 18:1 and al-Ḥadīd 57:9). In all these instances, the messengers are described as ‘Abd Allah (servant of Allah). Likewise, the Arabs of the Prophet Muḥammad’s day found it hard, rather impossible, to believe that a fellow human being could serve as God’s Messenger. For them, it was too elevated an office to be held by a fellow human being.
The Qur’ān recounts the unbelievers’ rejection of messengers on the grounds that they are ordinary human beings: “There came to them Messengers with clear signs. But they said: ‘Shall a mere human being direct us?’ So they rejected the Message and turned away,” (al-Taghābun 64:6). The same point features in their remarks reported in the Qur’ān elsewhere (see Ibrāhīm 14:10, Yā Sīn 36:15, al-Shu‘arā’ 26:154 and 186, al-Isrā’ 17:94, al-Anbiyā’ 21:3, al-Mu’minūn 23:24, 33 and 47). The messengers, however, always presented themselves as human beings: “Their Messengers said to them: ‘True, we are human like you, but Allah grants His grace to such of His servants as He pleases’,” (Ibrāhīm 14:11). Of a similar import are the following Qur’ānic verses: al-Isrā’ 17:93, al-Kahf 18:110 and Fuṣṣilat 41:6.
In sum, serious misgivings about the Messenger’s humanness, his office and his role had been in circulation when the Qur’ān declared the above. This statement dispels all the mental cobwebs about this important institution, clarifying who the Messenger is and what he does by Allah’s command.
The first and foremost point to be noted is that the Messenger represents Allah’s invaluable favour to mankind. For, without the Messenger, mankind would have groped in error and ignorance. Man would not, of course, have found his own way to Allah, and as a result, he would have missed for ever such everlasting bounties from Allah as divine guidance, an excellent role model for leading one’s life and deliverance in the Next. We must be thankful to Allah for having blessed us with His messengers in the same measure as we owe gratitude to Allah for providing us with the basic necessities of life, for example, air, water, food and parents.
That Allah’s Messenger constitutes a divine favour for believers signifies that believers show their readiness to derive numerous and abiding benefits from the Messenger. On the contrary, the unbelievers follow the path of self-destruction in rejecting him. The believers greet his message and so doing they improve their prospects both in this life and the Next. Allah’s Messenger, like any bounty of nature such as sunlight or rainfall is a source of immense benefit for everyone. However, only the believers make the most of his message. By opposing and rejecting him the unbelievers foolishly deny themselves a great bounty.
As to the Qur’ānic statement that the Messenger is “from among” the people whom he addresses, it stands out as yet another favour from Allah. Had the Messenger been from some other species, say an angel or jinn, it would have been impossible for people to follow in his footsteps. For, he would simply have been too different to be emulated in any degree. In his response system, his abilities and capacities, his performance level and his deportment, someone from another species would not have provided an inspiration for man to follow.
Likewise, if he had been from another community, ethnic, linguistic or cultural, it would again have posed problems. His “otherness” would have been a formidable barrier to accepting him. Nationalistic pride would have stopped people from paying any attention to him. Or the language barrier would have denied people’s ability to mix with him. Furthermore, his alien socio-cultural profile would have kept people away from him. Allah provided a great favour to mankind in selecting the Messenger from among the people whom he first approached. Otherwise, people would not have drawn any benefit from him.
Take the example of the Prophet Muḥammad (peace and blessings be upon him) as illustrative. As a member of the leading family and tribe of Makkah and Arabia, and having lived for a full 40 years among his immediate addressees he was a thoroughly familiar figure locally. He knew first-hand the ailments afflicting his society. The Makkans enjoyed free, direct access to him and could communicate with him in their own language and at any time and place convenient for them. They could easily relate to him and in strict confidence. Likewise, they could verify his claims and conduct, without any difficulty. Unlike an outsider, he could not take them for a ride. That they could interact with him all the time was to their great advantage.
Under the Prophet Muḥammad’s care and guidance, man learnt how to lead a purposive life, which, in turn, benefited the larger society. His sending down by Allah, no doubt, constituted a major favour. He instructed his followers in excellent morals and manners, spiritual development and flawless conduct. The role model afforded by him is a blessing for mankind for all time and place. For, following his example, man can attain the highest rank imaginable in both worlds. Viewed thus, his advent signifies Allah’s immense favour.
What follows, in the Qur’ānic passage quoted at the outset of this chapter, is a pithy description of the Messenger’s assignment, demonstrating his central position both in matters of faith and in man’s individual and collective life. A messenger accomplishes, in the main, the following four life-enriching functions.
i. He preaches to man Allah’s revelations.
ii. He purifies man.
iii. He teaches man the Book of Allah.
iv. He imparts wisdom to man.
i. Presenting Allah’s message of guidance is his primary function, as is clear from his self-evident title of messenger. He conveys faithfully and vigorously the divine message to everyone. Transmitting the Word of Allah in its pristine purity is his main duty. This point is exemplified best by the Prophet Muḥammad’s illustrious life. Even in the face of all the obstructions and persecution faced by him, he made a point of preaching the Oneness of Allah throughout his career. He dismissed outright any compromise on this vital issue. It is on record that he paid no heed to the pleas of his affectionate guardian and uncle, Abū Ṭālib, who, swayed by tribal affiliation, asked him to soften his stance on idolatry and polytheism. With his unflinching resolve the Prophet Muḥammad (peace and blessings be upon him) communicated each and every word of the divine message, which is codified as the Qur’ān. It enabled both his immediate addressees and later generations to benefit immeasurably from divine guidance. This divine arrangement of conveying eternal guidance through the agency of a messenger and preserving it until the end of time may thus be regarded as an outstanding favour extended by Allah. For it helps mankind identify and follow the Straight Way and win His pleasure and abiding success, particularly in the After-Life.
ii. The Messenger’s other role consists in being a social reformer and spiritual mentor. Apart from preaching the Word of Allah, he sees to it that men imbibe its spirit in their individual and collective lives. Needless to add, this cannot be achieved without ensuring first