The Objective & Goal of Muhammad SAW
In the name of Allah, the Beneficient, the Merciful
(This
paper was originally presented by Dr. Israr Ahmad in the fifth session of the
second annual “Quran Conference” held on March 26, 1975, at Jinnah Hall,
Lahore.)
We
Muslims believe that the best of all human beings — Muhammad, may Allah’s peace
and blessings be upon him — was much more than just one of the many prophets,
as he was Khatam al-nabiyyeen (seal of the prophets); simultaneously, we also
believe that he was much more than just one of the numerous messengers of
Allah, as he was Aakhir al-rusul (the final Messenger). Prophecy or Prophethood
not only ends and comes to a close with the advent of Muhammad (SAW), but it
also achieves its final plenitude, consummation and culmination in him. This
means that Prophet Muhammad (SAW) represents the completion and climax of all
earlier prophetic missions, as well as the fulfilment and full blossoming of
all antecedent Divine revelations. Seen in this perspective, it becomes
absolutely certain that whereas the objective and aim of Muhammad’s prophethood
cannot be fundamentally different from those of all other prophets, at the same
time it must also reflect the characteristic of completion and full
realization. And this by itself confers on him a distinct and special place in
the galaxy of noble prophets.
It is,
therefore, clear that in order to fully comprehend and appreciate the objective
of Muhammad’s advent as the final prophet we must first understand, as
enunciated by the Holy Qur’an, the general objective of the institution of
Prophethood itself. Only then can we attempt to grasp the distinctive and
unique nature of the goal of Muhammad’s Prophethood, as well as its
significance. May Allah’s peace and blessings be upon him.
THE
AXIAL PURPOSE OF PROPHETS
Three Doctrinal Beliefs
It is
common knowledge that Islam is based upon three metaphysical beliefs, viz., the
faith in Allah as the one Supreme Creator and Sovereign (Tawheed), the belief
in the accountability in the life-after-death (Ma’ad), and the faith in the
institutions of Prophethood and Revelation (Risalah). However, what is
generally not realized is the fact that these three doctrinal beliefs are very
deeply connected and logically related, and, taken together, constitute an
indivisible organic unity. Let us try to examine very briefly and schematically
the real import of these beliefs and the nature of their mutual relationship.
To Be Continued ....
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