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>> Introductory Unpublished Articles TAGS: Interfaith dialogue; Islam

> add tags About this document (click for more) Abstract: Comprehensive overview of the relationship between the Baha'i Faith and Islam, and background on Islam for Baha'is. Includes outline of Baha'i principles and history, "An Introduction to the Bahá'í Faith." Notes: Originally posted to bci.org/islam-bahai without the author's name; attributed to "Bahá'í Communications International". Later moved to bahaiproofs.com . Also available in Arabic

Islam and the Bahá'í Faith by Abir Majid 2004

2004 Contents: Introduction How Bahá'ís view Islam How Muslims view Bahá'ís A Sect of Islam? Some New Laws and Features in the Bahá'í Faith An Introduction to the Bahá'í Faith Seal of the Prophets Oneness of the Prophets Difference in Station between a Messenger and Prophet Renewal of Creation necessitates Continuing Revelation Prophethood not Inherited in Islam as in Judaism Passages from Bahá'í Writings on the Subject Completion of Religion Religion Other than Islam The Best of Nations God's Covenant The Day of Judgment General Signs and Descriptions State of Awareness among the People Resurrection (or the rising of the dead) The End of the World Meeting God When? Other Signs A Warner. The Sounding of the Trumpet Dates in Prophecy Rejection of New Religion Investigation and Search Points to Reflect on Concerning Claims and Proofs The Relationship between the Messengers and God Proof and Prophecy Investigation of the Truth Introduction The Bahá'í Faith proclaims an underlying oneness that binds all major world religions. All are connected through the unity of their originating source, and the similarities in their core teachings. The different relationships between the Bahá'í Faith and many of these religions are explored at various web sites. The relationship between Islam and the Bahá'í Faith has its own particulars. It is affected by the proximity between the two Faiths in both time and geography. This document [adapted from bci.org/islam-bahai; see it also in Arabic] was established with the hope of promoting a better understanding of the relationship between the Bahá'í Faith and Islam. Since its inception in the mid eighteen hundreds, the Bahá'í Faith has been regarded by many, in the region where it started, with mistrust and suspicion. Numerous accusations have been made concerning its origins and its goals and aims. At the very least, it has been belittled as a misguided and insignificant sect of Islam. The sections of this page present a humble attempt at addressing these issues. 1. How Bahá'ís View Islam "Blessing and peace be upon Him [Muhammad] through Whose advent Bathá [Mecca] is wreathed in smiles, and the sweet savours of Whose raiment have shed fragrance upon all mankind-- He Who came to protect men from that which would harm them in the world below. Exalted, immensely exalted is His station above the glorification of all beings and sanctified from the praise of the entire creation. Through His advent the tabernacle of stability and order was raised throughout the world and the ensign of knowledge hoisted among the nations. May blessings rest also upon His kindred and His companions through whom the standard of the unity of God and of His singleness was uplifted and the banners of celestial triumph were unfurled. Through them the religion of God was firmly established among His creatures and His Name magnified amidst His servants."

- Tablets of Bahá'u'lláh revealed after the Kitab-i-Aqdas, p. 162 Even though the Bahá'í Faith is an independent religion and is not a sect of Islam, we find in the writings of Shoghi Effendi (the Guardian of the Bahá'í Faith 1921-1957), much emphasis on the need for Bahá'ís to help correct the many mistaken views about Islam, held by the majority of people in the West: 'There is so [much] misunderstanding about Islam in the West in general that you have to dispel. Your task is rather difficult and requires a good deal of erudition. Your chief task is to acquaint the friends with the pure teaching of the Prophet [Muhammad] as recorded in the Qur'án, and then to point out how these teachings have, throughout succeeding ages, influenced[,] nay[,] guided the course of human development. In other words you have to show the position and significance of Islam in the history of civilization.'

- Shoghi Effendi, (the Guardian of the Bahá'í Faith). Lights of Guidance, New Delhi: Bahá'í Publishing Trust, 2nd rev. and enlarged edition, 1988, #1664. 'The mission of the American Bahá'ís is, no doubt to eventually establish the truth of Islam in the West.'

- Shoghi Effendi, Lights of Guidance, #1665. On the importance of the study of Islam to Bahá'ís, the Guardian, Shoghi Effendi, said that for 'a proper and sound understanding of the Cause' its study was 'absolutely indispensable.'

- Lights of Guidance, #1903. The Faith standing identified with the name of Bahá'u'lláh disclaims any intention to belittle any of the Prophets gone before Him, to whittle down any of their teachings, to obscure, however slightly, the radiance of their Revelations, to oust them from the hearts of their followers, to abrogate the fundamentals of their doctrines, to discard any of their revealed Books, or to suppress the legitimate aspirations of their adherents. Repudiating the claim of any religion to be the final revelation of God to man, disclaiming finality for His own Revelation, Bahá'u'lláh inculcates the basic principle of the relativity of religious truth, the continuity of Divine Revelation, the progressiveness of religious experience. His aim is to widen the basis of all revealed religions and to unravel the mysteries of their scriptures. He insists on the unqualified recognition of the unity of their purpose, restates the eternal verities they enshrine, coordinates their functions, distinguishes the essential and the authentic from the nonessential and spurious in their teachings, separates the God-given truths from the priest-prompted superstitions, and on this as a basis proclaims the possibility, and even prophecies the inevitability, of their unification, and the consummation of their highest hopes. As to Muhammad, the Apostle of God, let none among His followers who read these pages, think for a moment that either Islám, or its Prophet, or His Book, or His appointed Successors, or any of His authentic teachings, have been, or are to be in any way, or to however slight a degree, disparaged. The lineage of the Báb, the descendant of the Imám Husayn; the divers and striking evidences, in Nabíl's Narrative, of the attitude of the Herald of our Faith towards the Founder, the Imáms, and the Book of Islám; the glowing tributes paid by Bahá'u'lláh in the Kitáb-i-Íqán to Muhammad and His lawful Successors, and particularly to the "peerless and incomparable" Imám Husayn; the arguments adduced, forcibly, fearlessly, and publicly by `Abdu'l-Bahá, in churches and synagogues, to demonstrate the validity of the Message of the Arabian Prophet; and last but not least the written testimonial of the Queen of Rumania, who, born in the Anglican faith and notwithstanding the close alliance of her government with the Greek Orthodox Church, the state religion of her adopted country, has, largely as a result of the perusal of these public discourses of `Abdu'l-Bahá, been prompted to proclaim her recognition of the prophetic function of Muhammad-- all proclaim, in no uncertain terms, the true attitude of the Bahá'í Faith towards its parent religion. "God," is her royal tribute, "is All, everything. He is the power behind all beginnings.... His is the Voice within us that shows us good and evil. But mostly we ignore or misunderstand this voice. Therefore, did He choose His Elect to come down amongst us upon earth to make clear His Word, His real meaning. Therefore, the Prophets; therefore, Christ, Muhammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand." What greater proof, it may be pertinently asked, can the divines of either Persia or Turkey require wherewith to demonstrate the recognition by the followers of Bahá'u'lláh of the exalted position occupied by the Prophet Muhammad among the entire company of the Messengers of God? What greater service do these divines expect us to render the Cause of Islám? What greater evidence of our competence can they demand than that we should kindle, in quarters so far beyond their reach, the spark of an ardent and sincere conversion to the truth voiced by the Apostle of God, and obtain from the pen of royalty this public, and indeed historic, confession of His God-given Mission? ... Indeed, the essential prerequisites of admittance into the Bahá'í fold of Jews, Zoroastrians, Hindus, Buddhists, and the followers of other ancient faiths, as well as of agnostics and even atheists, is the wholehearted and unqualified acceptance by them all of the divine origin of both Islám and Christianity, of the Prophetic functions of both Muhammad and Jesus Christ, of the legitimacy of the institution of the Imamate, and of the primacy of St. Peter, the Prince of the Apostles. Such are the central, the solid, the incontrovertible principles that constitute the bedrock of Bahá'í belief, which the Faith of Bahá'u'lláh is proud to acknowledge, which its teachers proclaim, which its apologists defend, which its literature disseminates, which its summer schools expound, and which the rank and file of its followers attest by both word and deed. Nor should it be thought for a moment that the followers of Bahá'u'lláh either seek to degrade or even belittle the rank of the world's religious leaders, whether Christian, Muslim, or of any other denomination, should their conduct conform to their professions, and be worthy of the position they occupy. "Those divines," Bahá'u'lláh has affirmed, "...who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been and is dependent upon these blessed souls." And again: "The divine whose conduct is upright, and the sage who is just, are as the spirit unto the body of the world. Well is it with that divine whose head is attired with the crown of justice, and whose temple is adorned with the ornament of equity." And yet again: "The divine who hath seized and quaffed the most holy Wine, in the name of the sovereign Ordainer, is as an eye unto the world. Well is it with them who obey him, and call him to remembrance." "Great is the blessedness of that divine," He, in another connection, has written, "that hath not allowed knowledge to become a veil between him and the One Who is the Object of all knowledge, and who, when the Self-Subsisting appeared, hath turned with a beaming face towards Him. He, in truth, is numbered with the learned. The inmates of Paradise seek the blessing of his breath, and his lamp sheddeth its radiance over all who are in heaven and on earth. He, verily, is numbered with the inheritors of the Prophets. He that beholdeth him hath, verily, beheld the True One, and he that turneth towards him hath, verily, turned towards God, the Almighty, the All-Wise." "Respect ye the divines amongst you," is His exhortation, "They whose acts conform to the knowledge they possess, who observe the statutes of God, and decree the things God hath decreed in the Book. Know ye that they are the lamps of guidance betwixt earth and heaven. They that have no consideration for the position and merit of the divines amongst them have, verily, altered the bounty of God vouchsafed unto them."

- The Promised Day Is Come, by Shoghi Effendi, p. 108 Let none, however, mistake my purpose, or misrepresent this cardinal truth which is of the essence of the Faith of Bahá'u'lláh. The divine origin of all the Prophets of God--including Jesus Christ and the Apostle of God, the two greatest Manifestations preceding the Revelation of the Báb--is unreservedly and unshakably upheld by each and every follower of the Bahá'í religion. The fundamental unity of these Messengers of God is clearly recognized, the continuity of their Revelations is affirmed, the God-given authority and correlative character of their Books is admitted, the singleness of their aims and purposes is proclaimed, the uniqueness of their influence emphasized, the ultimate reconciliation of their teachings and followers taught and anticipated. "They all," according to Bahá'u'lláh's testimony, "abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith."

- The Promised Day Is Come, by Shoghi Effendi, p. 107 2. How Muslims view Bahá'ís and the Bahá'í Faith Obviously opinions will differ with different people according to the extent of one's familiarity with, and knowledge of the Bahá'í Faith. Also, on the extent of one's personal association with Bahá'ís. And here we note that, notwithstanding the very large geographical spread of the Bahá'í Faith, the number of Bahá'ís in the world - except in a few places -, is still very small, and the number of Muslims who have had opportunities to directly know and associate with Bahá'ís, is also very small. So here we propose a simple idea, for our visitors to think about: It's an unfortunate fact that a large number of people, especially in the West, have many misconceptions and wrong ideas about Islam and Muslims. The reasons are many for this, including the role of the media and their statistically biased reporting of the negative, with very few positive stories about Islam. But a much more important reason (rather, the most important reason) for this misunderstanding and misinformation, has always (and since the inception of Islam), been the opposition of the Jewish and Christian clergy, and their false accusations and inciting remarks against Muslims and Muslim beliefs, as well as books written by missionaries and influential writers. And now we see that most of what Muslims know about the Bahá'í Faith at present, is from what other Muslims say, or from what they read in Muslim and other non-Bahá'í sources. Yet, would it be fair that while Muslims encourage others to learn about Islam and understand it from its own Holy Book, and books written by Muslim scholars, they themselves remain satisfied with what their clergy and others say about the Bahá'í Faith? Without investigating the truth for themselves? In the Holy Quran we find: ... and say not to any one who offers you a salutation: "Thou art none of a believer!" [4:94] ... "Will ye slay a man because he says, 'My Lord is Allah'?- when he has indeed come to you with Clear (Signs) from your Lord? and if he be a liar, on him is (the sin of) his lie: but, if he is telling the Truth, then will fall on you something of the (calamity) of which he warns you: Truly Allah guides not one who transgresses and lies! [40:28] O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. [49:6] 3. The Most Recent among the World's Religions Bahá'ís believe in the Oneness of God. This leads them to believe in the Oneness of Religion, the "changeless Faith of God, eternal in the past, eternal in the future." In this sense, the Bahá'í Faith is related to all past religions. Its roots however, are in the religion which immediately preceded it, Islam. This relationship is analogous to that between Christianity and Judaism. This has led sometimes to the inaccurate perception of the Bahá'í Faith as a sect of Islam. Before we go any further, it should be stated that the Bahá'í Faith, unequivocally, and without any hesitation, teaches and asserts the divine origin of Islam. It affirms that the Holy Qur'an is God's revelation, pure and unaltered, and that Muhammad (PBUH) is God's Servant and Messenger and the Seal of the Prophets. People from every religious and ethnic background who embrace the Bahá'í Faith, embrace this belief. The Bahá'í Faith however, has its own Founder (Bahá'u'lláh), its own holy Books, and its own laws and principles. The independent nature of the new Faith was first proclaimed during the Conference of Badasht in 1848 when a group of the followers of the Bab (the Herald of the Bahá'í Faith), gathered in the hamlet of Badasht in North East Iran to discuss the nature of their new Faith. As the new religion first spread in countries predominantly Muslim, many of it's followers maintained the strong ties they had with their Muslim families and friends. Objections, however, often arose in those countries to many of the everyday life observances such as marriages and funerals which were conducted according to Bahá'í laws. Because of these objections, Bahá'ís for example were refused burial in cemeteries which belonged to followers of other religions. Resulting from one such case, the highest religious court in Egypt, confirmed in 1925, the decision of one of the lower courts, and officially declared the Bahá'í Faith as a separate and independent religion which (according to the court) could not be reconciled with what followers of Islam, of the different schools of thought, believe in: "The Bahá'í Faith is a new religion, entirely independent, with beliefs, principles and laws of its own, which differ from, and are utterly in conflict with, the beliefs, principles and laws of Islam. No Bahá'í, therefore, can be regarded a Muslim or vice-versa, even as no Buddhist, Brahmin, or Christian can be regarded a Muslim or vice-versa." It follows that both Bahá'ís, and the Islamic court agree that the Bahá'í Faith is not a sect of Islam. 3a. Some New Laws and Features in the Bahá'í Faith O ye that dwell on earth! The distinguishing feature that marketh the preeminent character of this Supreme Revelation consisteth in that We have, on the one hand, blotted out from the pages of God's holy Book whatsoever hath been the cause of strife, of malice and mischief amongst the children of men, and have, on the other, laid down the essential prerequisites of concord, of understanding, of complete and enduring unity. Well is it with them that keep My statutes. Time and again have We admonished Our beloved ones to avoid, nay to flee from, anything whatsoever from which the odor of mischief can be detected. The world is in great turmoil, and the minds of its people are in a state of utter confusion. We entreat the Almighty that He may graciously illuminate them with the glory of His Justice, and enable them to discover that which will be profitable unto them at all times and under all conditions. He, verily is the All-Possessing, the Most High.

- Bahá'u'lláh While all religions brought principles that can be seen as universally applicable, they varied in their degree of emphasis on different themes. For example Judaism placed much emphasis on the importance of the family and adherence to the law, while Christianity placed a greater emphasis on the theme of love (without diminishing the importance of the law). Love went beyond the family to reach one's neighbor. Through Islam, the warring tribes were united and the concept of nationhood came about. Unity among the believers was encouraged and emphasized. The emphasis in the Bahá'í Faith has even been greater on the unity and the coming together of all people and all nations as members of one family and citizens of one country. Bahá'u'lláh wrote: "It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens." All principles of the Bahá'í Faith revolve around, and work towards this principle of the "oneness of Mankind". While this theme in its essence in neither new, nor unique to the Bahá'í Faith, there remained many barriers which stood in the way of its implementation and successful realization. Concepts like the "religious uncleanness" of certain peoples and casts for example, stood in the way of this unity. Marriage restrictions among people of different religions was another barrier. Lack of agreement on successorship to the Founders of religion, resulted in factions and sects which often resulted in bloody wars. Among the new ordinances and teachings in the Bahá'í Faith intended to facilitate the realization of the unity of all people, we find: " . . . Abstaining from crediting verbal traditions. Prohibiting the interpretation of the Word of God. (interpretation of the Words and exposition of personal opinion has been one of the greatest means of dissension in the former religions. No clergy.) Work is Worship. Abolition of seclusion of monks etc., obligatory to work, begging prohibited. Abolition and Prohibition of Slavery. Compulsory Education of children of both sexes. " (from the book: Brilliant Proof by Abul Fadl) In this section we look at a few examples of what might have contributed throughout the ages to what may now be perceived as an atmosphere of separation or division between "believers", and "non believers" (or the "us" and "them" attitude). We also see examples of the Bahá'í teachings related to these topics. "O ye who believe! truly the pagans are unclean; so let them not after this year of theirs approach the Sacred Mosque. And if ye fear poverty soon will Allah enrich you if He wills out of his bounty for Allah is All-Knowing, All-Wise."

- Qur'an 9:28 "They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn."

- Qur'an 9:95 "It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense."

- Qur'an 10:100 "Consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God. Beware lest amidst men the flame of foolish ignorance overpower you. All things proceed from God and unto Him they return. He is the source of all things and in Him all things are ended."

- Paragraph 144 of the Kitab-i Aqdas "God hath, likewise, as a bounty from His presence, abolished the concept of "uncleanness", whereby divers things and peoples have been held to be impure. He, of a certainty, is the Ever-Forgiving, the Most Generous. Verily, all created things were immersed in the sea of purification when, on that first day of Ridvan, We shed upon the whole of creation the splendours of Our most excellent Names and Our most exalted Attributes. This, verily, is a token of My loving providence, which hath encompassed all the worlds. Consort ye then with the followers of all religions, and proclaim ye the Cause of your Lord, the Most Compassionate; this is the very crown of deeds, if ye be of them who understand."

- Bahá'u'lláh, The Kitab-i-Aqdas, Paragraph 75 Ye are the fruits of one tree, and the leaves of one branch. Deal ye one with another with the utmost love and harmony, with friendliness and fellowship.

- Gleanings from the Writings of Bahá'u'lláh p. 288 "It is permitted that the peoples and kindreds of the world associate with one another with joy and radiance. O people! Consort with the followers of all religions in a spirit of friendliness and fellowship. Thus hath the day-star of His sanction and authority shone forth above the horizon of the decree of God, the Lord of the Worlds."

- Tablets of Bahá'u'lláh, p. 22 "This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)."

- Qur'an 5:6 "Do not marry unbelieving women (idolaters) until they believe; a slave woman who believes is better than an unbelieving woman even though she allure you. Nor marry (your girls) to unbelievers until they believe: a man slave who believes is better than an unbeliever even though he allure you. Unbelievers do (but) beckon you to the fire. But Allah beckons by His grace to the Garden (of Bliss) and forgiveness and makes His Signs clear to mankind: that they may celebrate His praise."

- Qur'an 2:221 "O ye who believe! when there come to you believing women refugees examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower). And there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you: and Allah is Full of Knowledge and Wisdom."

- Qur'an 60:10 "...ye are at liberty to enter into wedlock as ye wish, that haply by this means ye may exalt the Cause of God." Thus hath the Nightingale sung with sweet melody upon the celestial bough, in praise of its Lord, the All-Merciful. Well is it with them that hearken."

- Paragraph 139 of the Kitab-i Aqdas "They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations."

- Bahá'u'lláh, Tarazat ('Ornaments'), Tablets, p.36 "In every dispensation, there hath been the commandment of fellowship and love, but it was a commandment limited to the community of those in mutual agreement, not to the dissident foe. In this wondrous age, however, praised be to God, the commandments of God are not delimited, not restricted to any one group of people, rather have all the friends been commanded to show forth loving-kindness to every community on earth."

- Selections from the Writings of Abdu'l-Bahá, 39, pg.81 "In all religious teachings of the past, the human world has been represented as divided into two parts, one known as the people of the Book of God or the pure tree and the other the people of infidelity and error or the evil tree. The former were considered as belonging to the faithful and the others to the hosts of the irreligious and infidel; one part of humanity the recipients of divine mercy and the other the object of the wrath of their Creator... Bahá'u'lláh removed this by proclaiming the oneness of the world of humanity."

- Abdu'l-Bahá, Promulgation of Universal Peace, page 449 3b. An Introduction to the Bahá'í Faith From the Soc.Religion.Bahai usenet news service Bahá'í Teachings Some of the basic principles of the Bahá'í Faith are: The oneness of mankind

"It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but onecountry and mankind its citizens."

- Gleanings from the Writings of Bahá'u'lláh, p. 250



The oneness of religion

"All these divisions we see on all sides, all these disputes and opposition, are caused because men cling to ritual and outward observances, and forget the simple, underlying truth. It is the outward practices of religion that are so different, and it is they that cause disputes and enmity -- while the reality is always the same, and one. The Reality is the Truth, and truth has no division. Truth is God's guidance, it is the light of the world, it is love, it is mercy. These attributes of truth are also human virtues inspiredby the Holy Spirit."

- 'Abdu'l-Bahá, Paris Talks, pp. 120-1



Independent investigation of truth

"Furthermore, know ye that God has created in man the power of reason, whereby man is enabled to investigate reality. God has not intended man to imitate blindly his fathers and ancestors. He has endowed him with mind, or the faculty of reasoning, by the exercise of which he is to investigate and discover the truth, and that which he finds real and true he must accept."

- 'Abdu'l-Bahá, The Promulgation of Universal Peace, p. 291



Religion as a source of unity

"He (Bahá'u'lláh) sets forth a new principle for this day in the announcement that religion must be the cause of unity, harmony and agreement among mankind. If it be the cause of discord and hostility,if it leads to separation and creates conflict, the absence of religion would be preferable in the world."

- 'Abdu'l-Bahá, Bahá'í World Faith, p. 247



The evolutionary nature of religion

Bahá'ís view religion as a progressive, evolutionary process which needs to be updated as humanity evolves mentally, socially, and spiritually. Every so often a new Prophet is sent to humanity to update religion to the current needs of mankind. These Prophets bring essentially the same spiritual message to mankind; in a form that meets the needs of the people of Their time. Bahá'ís believe that Bahá'u'lláh has brought an updated message for mankind today.



"There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted. Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him... The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness... It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should rather be attributed to the varying receptivity of an ever-changing world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner that would best meet the requirements of the age in which He appeared."

- Gleanings from the Writings of Bahá'u'lláh, pp.78-9



Harmony between religion, science, and reason

"Religion and science are the two wings upon which man's intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wing of science alone he would also make no progress, but fall into thedespairing slough of materialism."

- 'Abdu'l-Bahá, Paris Talks, p.143



Peaceful consultation as a means for resolving differences

In the Bahá'í Faith, difference of opinion is not squelched, in fact it is encouraged.



"The shining spark of truth cometh forth only after the clash of differing opinions."

- Selections from the Writings of `Abdu'l-Bahá, p.87



However, differences of opinion can be expressed in a way that doesn't humiliate another human being. The Bahá'í principle of consultation requires that an individual be detached from his or her opinions and always be open to the truth, from whoever or wherever it comes from.



"They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every manner search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members (of the consulting body) must with all freedom express theirown thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth..."

- Selections from the Writings of `Abdu'l-Bahá, p.88



An international auxiliary language

"It behoveth the sovereigns of the world -- may God assist them -- or the ministers of the earth to take counsel together and to adopt one of the existing languages or a new one to be taught to children in schools throughout the world, and likewise one script. Thus the whole earth will come to be regarded as one country."

- Bahá'u'lláh, Tablet of Bisharat (Tablets of Bahá'u'lláh, p. 22.)



Universal education

"Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees of the House of Justice are then to recover from him that which is required for their instruction, if he be wealthy, and if not the matter devolveth upon the House of Justice. Verily, have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My Loving-Kindness, My Mercy, that have compassed the world."

- Bahá'u'lláh, Tablet of Ishraqat (Tablets of Bahá'u'lláh, p.128)



The elimination of all forms of prejudice

"...again, as to religious, racial, national and political bias: all these prejudices strike at the very root of human life; one and all they beget bloodshed, and the ruination of the world. So long as these prejudices survive, there will be continuous and fearsome wars."

- Selections from the Writings of `Abdu'l-Bahá, p.249



Equality of men and women

"To accept and observe a distinction which God has not intended in creation is ignorance and superstition. The fact which is to be considered, however, is that woman, having formerly been deprived, must now be allowed equal opportunities with man for education and training. There must be no difference in their education. Until the reality of equality between man and woman is fully established and attained, the highest social development of mankind is not possible."

- 'Abdu'l-Bahá, The Promulgation of Universal Peace, p.76



The abolition of the extremes of wealth and poverty

"O Ye Rich Ones on Earth! The poor in your midst are My trust; guard ye My trust, and be notintent only on your own ease."

- The Hidden Words of Bahá'u'lláh,p.41



"We see amongst us men who are overburdened with riches on the one hand, and on the other those unfortunate ones who starve with nothing; those who possess several stately palaces, and those who have not where to lay their head. Some we find with numerous courses of costly and dainty food; whilst others can scarce find sufficient crusts to keep them alive. Whilst some are clothed in velvets, furs and fine linen, others have insufficient, poor and thin garments with which to protect them from the cold. This condition of affairs is wrong and must be remedied. Now the remedy must be carefully undertaken."

- 'Abdu'l-Bahá, Paris Talks, p. 151



Universal peace

"The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquillity of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories."

- Gleanings from the Writings of Bahá'u'lláh, p. 249



Early History In May of 1844, a young Persian by the name of Siyyid `Ali Muhammad declared that He was the promised Qa'im of Shi'ah Islam. He assumed the title of The Bab (Gate). The Bab's mission was twofold: He first announced to the people of His native land His own station as an independent Messenger and He also prepared the way for the coming of another Manifestation (messenger) of God, a Prophet who would announce His station soon after The Bab. The next six years marked a dramatic increase in both the number of persons who became followers of the Bab and in the energy spent by the Shi'ah clergy of Iran to stamp out this new religion. Eventually 20,000 Babis would be put to death for their beliefs. The Bab Himself was imprisoned and was executed in July of 1850. Many Babis were also imprisoned. Among them was Husayn-`Ali, entitled Bahá'u'lláh (The Glory of God) by The Bab. Imprisoned for several months in 1853 in Tehran and then exiled to Iraq, in the city of Baghdad in 1863 Bahá'u'lláh announced to the world His station as the One for Whom the Bab had prepared the way. The majority of the Babis accepted Bahá'u'lláh's claim and became known as Bahá'ís (the followers of Baha). Shortly after His declaration, Bahá'u'lláh was again banished, even further From His native land: from Baghdad to Constantinople, and then to Adrianople. Finally in 1867, Bahá'u'lláh was exiled for the last time. He was sent to the prison city of Akka (Acre) in Palestine. He would stay in and around Akka until the end of His life in 1892. Before Bahá'u'lláh passed away, He appointed His eldest son, `Abdu'l-Bahá, to be the center of His Covenant and the interpreter of His writings. `Abdu'l-Bahá was leader of the Bahá'í Faith until His own passing in 1921. Although He is not considered to be a Manifestation of God like the Bab and Bahá'u'lláh, `Abdu'l-Bahá's decisions are believed to have been divinely guided and His writings (along with the Bab's and Bahá'u'lláh's) are considered a part of the Bahá'í sacred scripture. After being released from the prison in Akka, `Abdu'l-Bahá made several journeys to the West, including a trip to America in 1912. Recent History and Current Status `Abdu'l-Bahá stated in his Will and Testament that leadership of the Bahá'í community was to be passed on to his eldest grandson, Shoghi Effendi, who became the "Guardian" of the Bahá'í community after `Abdu'l-Bahá died. Shoghi Effendi led the Bahá'ís until his passing in 1957. It was under Shoghi Effendi's leadership that the Bahá'í Faith spread to all corners of the world. Today there are Bahá'ís in over 200 countries and territories and Bahá'í literature has been translated into over 700 different languages. Consistent with the Bahá'í principle of independent investigation of truth, according to which no individual Bahá'í may offer an interpretation of the Bahá'í Writings by which others are bound, there is no clergy in the Bahá'í Faith. Bahá'í institutions govern the administrative affairs of the Faith. In each locality, nine-member boards known as Local Spiritual Assemblies are elected annually. At the national level are National Spiritual Assemblies, also consisting of nine members, elected annually by representatives of the Bahá'ís in each country. At the international level is the Universal House of Justice, centered in Haifa, Israel (just across the bay from the prison city of Akka, where Bahá'u'lláh and `Abdu'l-Bahá were imprisoned). The Universal House of Justice also consists of nine members and is elected every five years by members of the National Spiritual Assemblies throughout the world. The Universal House of Justice has final responsibility for overseeing the international Bahá'í community. References General Hatcher, W.S. and Martin, G.D. "The Bahá'í Faith: The Emerging Global Religion", Harper & Row, New York, 1986. "Bahá'í World Faith: Selected Writings of Bahá'u'lláh and `Abdu'l-Bahá", Bahá'í Publishing Trust, Wilmette, IL, 1956, reprinted 1976. "Tablets of Bahá'u'lláh revealed after the Kitab-i-Aqdas", Bahá'í World Center, Haifa, 1978. "Gleanings from the Writings of Bahá'u'lláh", translated by Shoghi Effendi. Bahá'í Publishing Trust, Wilmette, IL, 1939, 3rd ed. 1976. "The Hidden Words of Bahá'u'lláh", Bahá'í Publishing Trust, Wilmette, IL, 1939, 11th ed. 1980. "Selections from the Writings of `Abdu'l-Bahá", Bahá'í World Center, Haifa, 1978. `Abdu'l-Bahá. "Some Answered Questions", Bahá'í Publishing Trust, Wilmette, IL rev. ed. 1981. `Abdu'l-Bahá. "Paris Talks: Addresses Given by `Abdu'l-Bahá in Paris in 1911-12", Bahá'í Publishing Trust, London, 11th ed. 1969. `Abdu'l-Bahá. "The Promulgation of Universal Peace: Talks Delivered by `Abdu'l-Bahá During His Visit to the United States and Canada in 1912", Bahá'í Publishing Trust, Wilmette, IL, 1982. Bahá'í History Effendi, Shoghi. "God Passes By", Bahá'í Publishing Trust, Wilmette, IL, 1944. Balyuzi, H.M. "Bahá'u'lláh, the King of Glory", George Ronald, Oxford, 1980. 4. Seal of the Prophets Muhammad is not the father of any of your men, but He is the Messenger of God and the Seal of the Prophets.

- Qur'an 33:40 Beseech God, and let your prayerful attitude and a clean heart guide you to see the meanings in God's words. The word "Seal" (kha'tam in Arabic), in the verse above, has been interpreted over the centuries to mean the: "Last", "Final", "Seal" (as in a stamp sealing closed a document), "Seal" (as in seal of authority, officiating a document), and a few other meanings along similar lines of interpretation. Bahá'ís don't object to these possible meanings, and readily believe in the more common interpretation of: (Seal meaning Last), as Muhammad (PBUH) is repeatedly referred to in the Bahá'í Writings. This may at first appear contrary to believing that there is a new religion, but the visitor is invited to read further. Followers of all past religions have believed, based on certain verses in their holy books, that their religion would not be followed by any other. Verses such as this have prevented the Jews from accepting newer revelations: "Go thy way, Daniel, for the words are closed up and sealed till the time of the end."

- Daniel 12:9 Another verse in the Old Testament says that the law of the Sabbath shall not be broken. * * * * * For our Christian brothers and sisters, it was verses such as these below, which lead them to believe that there would not be any revelation after that of Christ: "Jesus saith unto him, I am the way, the truth and the life; no man cometh unto the Father, but by me."

- John 14:6 "Heaven and earth shall pass away: but my words shall not pass away."

- Luke 21:33 "In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. "

- Hebrews 1:1 These and many other verses (see below) that talk about, how only through Jesus (PBUH) we can know the Father, and how His words will never be replaced, were the reason that Christians would not accept any Messenger after Christ. Going back to the meaning of the "Seal of the Prophets", this verse, and other verses about the completion of religion in Islam, have been interpreted by the majority of Muslims as indication of the finality, not only of Prophethood, but of all revelation. Other opinions and interpretations, including some by Muslim scholars, have argued that since there are many other verses in the Qur'an which explain the endless nature of the Words of God, in addition to other verses and Hadiths (traditions and sayings of the Prophet), which talk about the return of Jesus and the coming of the Mahdi, these opinions, have argued that there may be other interpretations for these verses. Some of these interpretations are mentioned below. Other verses Some of these verses were interpreted as indicating finality of revelation in the Bible, and some caused the people to fear and suspect future Prophets: "Go thy way, Daniel, for the words are closed up and sealed till the time of the end."

Daniel 12:9 In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.

The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

Bible, Hebrews 1:1-3 'being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone,'

Ephesians 2:20 'For all the prophets and the law have prophesied unto John' So the line of prophets is closed.

Matthew 11:13 'And many false prophets shall arise and shall mislead many'

Matthew 24:11 'And I will give power to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth'

Revelations 11:3 'And the beast was taken, and the false prophet that was with him, who wrought the signs before him by which he deceived them that received the mark of the beast, and those that worship his image'

Revelations 19:20 Disclaimer on Interpretation The meanings are inexhaustible in the words of God. The Holy Qur'an is said to be loaded (pregnant) with meanings (Hammalatu Ma'ani in Arabic). Let your prayerful attitude and a clean heart guide you to see the meaning in God's words. [75:16-19]: Move not thy tongue concerning the (Qur'an) to make haste therewith. It is for Us to collect it and to promulgate it: But when We have promulgated it, follow thou its recital (as promulgated): Nay more, it is for Us to explain it (and make it clear). [3:7]: He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. [10:39-41]: Nay, they charge with falsehood that whose knowledge they cannot compass, even before the elucidation thereof hath reached them: thus did those before them make charges of falsehood: but see what was the end of those who did wrong! Of them there are some who believe therein, and some who do not: and thy Lord knoweth best those who are out for mischief. If they charge thee with falsehood, say: "My work to me, and yours to you! ye are free from responsibility for what I do, and I for what ye do!" [17:36-7 ]: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). 4a. Oneness of the Prophets Many passages in religious scripture and other studies of theology hint at the idea that the Reality of the Messengers of God is the same reality, in as much as, They all came from the same Source, bringing us God's Teachings, and mirroring forth His attributes. In this light, it can be understood for example, how Jesus (PBUH) could also claim that He was the Alpha and the Omega, the beginning and the end. Here are some Muslim sources which contribute to such theme:



The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein ...- Qur'an 42:13 Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we submit to Allah (in Islam)." - Qur'an 2:136 Anas ibn Malik said, One day the Messenger of God, peace be upon him, offered his morning prayer and ascended the pulpit. His face was resplendent as the full moon. We asked the Messenger of God to interpret the verse of the Qur'an: "...they are with those unto whom Allah hath shown favor of the Prophets and the saints and the martyrs and the righteous." [4:69] He said, (ama-an-nabiyoona fa-ana...) By the term "Prophets" I am meant, by the term "saints" Ali ibn Abi Talib is meant, by "martyrs" my uncle Hamzah is meant and the "righteous" are my daughter Fatimah and her two sons Hasan and Husayn." Anas ibn Malik said, [Bihar'ul-Anwar vol. 7 by Majlesi, cited from Riyaz ul Janan by Fazl'u'llah ibn Mahmood al-Faresi] In this section of the book there are several references based on similar ahadith. Other Shi'ah scholars such as Allamih Kulaini in the book of Kafi and Mohsen Fayz Kashani in Tafseer-e Safi refer to the same set of ahadith with similar interpretations. Narrated Abu Huraira: Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one." Narrated Abu Huraira: Sahih-Volume 4, Book 55, Number 652: "The prophets are brothers of different mothers, but their religion is one. Of all men I am the most deserving to be the brother of Jesus Son of Mary, for there was no prophet between me and him."

[Al Hendy, Kanzol 'Ummal, Vol. 17, Hadith No. 1033.]

Salman al-Farsi (RA) narrated that: I heard the Messenger of Allah (PBUH) saying: "I myself, and Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (AS). When Allah created Adam (AS) He divided that light into two parts, one part is me and one part Ali." References:

- Mizan Al-Ei'tidal, by al-Dhahabi, v1, p235

- Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130

- al-Riyadh al-Nadhirah, by al-Muhib al-Tabari, v2, p164, v3, p154

- History of Ibn Asakir Also see point 5 in the previous section



Bahá'u'lláh on the Oneness of the Prophets "The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying, "His grace hath transcended all things; My grace hath encompassed them all," hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence. These sanctified Mirrors, these Day Springs of ancient glory, are, one and all, the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory. They are the Treasuries of Divine knowledge, and the Repositories of celestial wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the Light that can never fade.... These Tabernacles of Holiness, these Primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these Gems of Divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty, and grace, are made manifest. These attributes of God are not, and have never been, vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy and chosen Messengers are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: "Some of the Apostles We have caused to excel the others." It hath, therefore, become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they who are the Day Springs of God's attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty.... " 4b. Difference in Station between a Messenger (Rasool), and Prophet (Nabi) Opinions have differed on whether the word "Rasool" (Messenger /Apostle), and the word "Nabi" (Prophet), are interchangeable. Notwithstanding the fact that Muhammad (PBUH) was both a Prophet and a Messenger, there obviously are differences, at least in definition, between the two words. Some people argue that the term "Seal of the Prophets" does not apply to Messengers, while others have argued that all Prophets by definition, are Messengers as well, which would mean that by sealing prophethood, messengership is also sealed.



Definitions and Clues: One definition of "Messenger" given, is that a Messenger brings a revelation, a religion. The following verse from the Qur'an is repeated three times, always with the word "Rasool": "He it is Who sends the Messenger for guidance, with the true religion."

Qur’an 9:33, 48:28, and 61:9 Only a few Individuals mentioned in the Qur'an are called Messengers. In chapter 61 of the Qur'an (Al-Saf), in verses 4,5, and 8, the word "Rasool" is used for Moses, Jesus and Muhammad (PBU Them). All Three were law bearing Messengers with Books and Revelation (Deen). In the Holy Qur'an, we find many more names of prophets mentioned than of Messengers. Some of these names are, Isaac, Jacob, Ismael, Idris, David, Solomon and many many others (PBU Them all). They were all prophets, and non of Them came with a new religion. It is also interesting to read in the following verse that those who obey the Messenger, will be in the company of the prophets and the saints (who also obey the Messenger): All who obey God and the Messenger are in the company of those on whom is the grace of God, of the Prophets, the sincere, the martyrs (or witnesses) and the righteous "

Qur'an 4:69

Another definition of the term "prophet" (nabi) is that prophets (such as the minor prophets of Judaism), received their inspiration usually in the form of dreams: I ( Burayd) said: May my life be your ransom. What is a Messenger, a Prophet and one who is told? He said: A Messenger is one to whom the angel appears and speaks.A prophet is one who sees in his dream. Possibly the Prophethood and Messengership is combined in a single person.

Usul al-Kafi, Book 4,442-4 Another definition of the term "prophet" (nabi) is that prophets (such as the minor prophets of Judaism), received their inspiration usually in the form of dreams: In the same book(Usul al-Kafi), 439-1 states: A Prophet is one who sees the angel while asleep, and hears him but does not see the angel while awake. A Messenger is one who hears the voice while awake and sees while asleep, and also with his eyes sees the angel when awake. [see further explanation below] More to consider: Allamih Majlesi in Bihar'ul-Anvar Vol 13, p.323 mentions one of the discourses of Imam Ali. In that discourse Ali says: "I am the Commander of the faithful. I am the King among the pious..... I am the Khatam'u-Vasieen [which can be either taken as "The Seal of the guardians and successors", or, as "The Ornament of the Guardians and successors".] and the heir of the prophets and the representative of the God of the worlds." This Hadith is referred to as the Hadith Nuraniah as is reported by several people such as Ibn Babyih (Sheikh Sadooq) in "Uyoon'ul-Akhbar Ar-Rida". This tradition of Imam Ali is a very interesting. One must be fair in one's judgment. If we are to take, in this tradition, the term "Khatam" as "the Seal", "the ender", "one who completes", then one is obliged to accept that Ali was "the seal of the guardians, and successors", after Muhammad, Who is the Seal of the prophets. Yet, Shi'ahs believe that after Muhammad there was supposed to be twelve Imams, only the first of Whom was Ali. So, assuming that the term Khatam in Khatam'u-Vasieen must have a similar meaning to the term Khatam in Khatam'u- Nabieen, then one is to question why were there more Imams after Ali. How are we to reconcile the existence of the other Imams, Who came after Ali, based on this interpretation? Let this be food for thought for the possessors of pure heart and open mind.



Let us now examine the meaning of the term Khatam'u-Nabieen from the perspective of Sunni scholars and theologians, so that the seekers of truth obtain a wider spectrum of views for their judgment: In the commentary of Fat'hol-Ghadeer by Hafiz Mohhades-i-Shokani we find: "All the Ghoraba use KhatEm, while Athim use KhatAm. KhatEm in Khatem'un-Nabeein means the Ender of Prophets, or the Seal of Prophets, while, KhatAm in Khatam'un-Nabeein means ring and ornament. In essence Muhammad, the Messenger of God, was the Ring or Ornament of (i.e. among) the Prophets, due to His exalted station compared to other Prophets." The same book quotes from Dorr'ul-Mansoor of Allamih Jallal'u-Din Suyutti, who quotes Ayeshih, the wife of Muhammad, who said: "Say KhatAm-un-Nabeein (i.e. The Ring or Ornament of the Prophets), and never say no prophets shall come after Him (i.e. Muhammad)". One can find the same references in the commentary of Kashaaf, by Zamakhshari, who says: "Muhammad, the Messenger of God, was called Khatam'u-Nabieen, since, He did not have any male offsprings to inherit prophethood from Him." He goes on and presents a Hadith from Prophet Muhammad who says about His deceased son Abraham (from Marieh, the Egyptian wife of Muhammad): "If my son Abraham was alive, he would have been a Nabi (i.e. He would have become a Nabi after Me.)". However, all of Muhammad's male offsprings die in early childhood, thus, the verse of the Qur'an: "Muhammad is not the father of any man among you...." comes into fulfillment, and Muhammad become Khatam'u-Nabieen, according to the same verse." Abo'l-Bagha, another trusted Sunni source discusses this issue in his book, "Mofeed", from the same angle, which I will not quote here in order to prevent excessive repetition of the same idea. It is apparent from what has been mentioned at length, that both Shi'ah and Sunni sources agree that: 1- There is a more profound meaning associated with the title Khatam'u-Nabieen: 2- Finality of Muhammad's revelation is not implied by this term, mentioned in the Qur'an, the Confederates: (33:40). Let me close this note with the view of Abol-Fada'il-i Golpayegani, a prominent Bahá'í scholar, from a Muslim background, who, in his book Fara'id addresses the question of Khatam'u-Nabieen as follows: "No wonder if the learned of Islam too, argue against the renewal of revelation from God [like their predecessors, Jews and Christians, who are firmly convinced that their respective religions are the final revelation from God], based on such references as: Khatam'u-Nabeein, or such traditions as: "There shall be no prophet after me....", and by doing so become subjected to a test of faith; and join their predecessors [Jews and Christians]. Not realizing that the purpose of Muhammad in using the term Khatam'u-Nabeein was to suggest the progress of the Islamic nation, and unveil the ascendancy of the station of the Imams in comparison to the prophets of Israel. It is clear to those who are familiar with the Scriptures of the past, who are aware of the events which are associated with the histories of the nations of antiquity that the prophets of Israel, such as Isaiah, Jeremiah, Daniel, Ezekiel, Zechariah, etc... one and all prophesied about the future events according to dreams and visions. And they interpreted their vision or dream as a revelation from God. As a result, the book of these prophets became known as the vision of Isaiah, vision of Daniel, vision of Jeremiah, and vision of Ezekiel. By the same token, if we are to examine this issue from a Christian perspective, the Revelation of St. John is in essence the Dream of John. As a result the term Nabi (Prophet) was given to the ones who prophesied based on visions, or dreams. This usage was solidified during the Jewish and Christians dispensations. However, after the appearance of Prophet Muhammad (Khatam'ul-Anbia), the ender of the prophetic cycle, the era of revelation from God "through the medium of dreams and visions" was ended and a new era of "revelation through direct inspiration" had begun. Viewed from this perspective, we can see that the tradition; "There will be no prophets after me..." was a true statement. -Fara'id, p. 311 * Excerpts from an article written by Kamran Hakim

4c. Renewal of Creation One way to think of the finality of Prophethood may be, that Muhammad (PBUH), is the Seal of the Prophets until the Day of Resurrection. Whether this means the physical end of the world is discussed further under the topic: Day of Judgment.



As fervor for the coming millennium has been on the increase among many of our Christian brothers and sisters (with possible implications of the Second Coming of Christ, and the end of the world), we notice to a lesser degree, a parallel increase among some Muslims, of the idea that the Day of Judgment is not very far. They base these beliefs on the appearance of many of the signs of the Day of Judgment, mentioned in the Qur'an and Hadith. The possible nearness of the Hour, may give more validity to the notion that there is no further need for divine guidance since the world is coming to an end very soon anyway. Others insist that only God knows the time of the end, and it is quite possible that life on this planet may continue for millennia to come. Many of this second group insist however, that the laws of Islam are valid and appropriate for all people, for all times, and all places. When it is pointed out to them that there have not been any societies or countries which practice the Islamic way of life according to the Shari'a (Islamic Jurisprudence) for quite some time now, these people insist that Islam will have a second zenith, even as it had its first zenith during the middle ages when the Islamic Khalifate ruled from Spain to the boarders of China. * * * * *

Others still, have argued that according to the Qur'an, and even when (or if) there is a physical end of some kind, creation is cyclically renewed, and as long as creation continues, humankind will always be in need for guidance, in fulfillment of what is known as the eternal Covenant of God, which He established with humanity: that in return for obedience to His laws and teachings, He would not let us go astray. After all, even angels will continue to need guidance according to the Holy Qur'an: "Say, if there were settled on earth angels walking about in peace and quiet, We should certainly have sent them down from heaven an angel for an apostle."

Qur'an 17:95 * * * * *

Some verses from the Holy Qur'an about the continuation and renewal of creation: [21.104] On the day when We will roll up heaven like the rolling up of the scroll for writings, as We originated the first creation, (so) We shall reproduce it; a promise (binding on Us); surely We will bring it about. [29.19-20] See they not how Allah originates creation, then repeats it: truly that is easy for Allah. Say: Travel in the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things. [50.15] Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation.

4d. Prophethood is not to Continue in the Same Fashion as was During the Judaic Dispensation Some hadith (tradition of the Prophet) may indicate, that the sealing of the office of prophethood, is to be understood in the light of the manner of, how guidance was continued in previous dispensations, and how that method was changed in Islam.

Through Muhammad's revelation the office of prophethood was ended. That is to say, no other prophet like those of Judaism (like Isaiah, Jeremiah, Daniel, Ezekiel, Zechariah, etc... ) were to appear. Instead Khalifs (according to Sunni terminology), and Imams (according to Shi'ite usage) appeared. The following Sahih Hadith hints at this issue: Narrated Abu Huraira: The Prophet said, "The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number." The people asked, "O Allah's Apostle! What do you order us (to do)?" He said, "Obey the one who will be given the pledge of allegiance first. Fulfill their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship."

- Sahih Bukhari 4:661 (see Arabic)

This issue may be best understood when we study the historical context and the circumstances of the revelation of verse 33:40. Most importantly, the verse itself should not be taken out of the context of the Sura (chapter) which it is a part of. This issue may be best understood when we study the historical context and the circumstances of the revelation of verse 33:40. Most importantly, the verse itself should not be taken out of the context of the Sura (chapter) which it is a part of. The Prophet (PBUH), had adopted Zaid ibn Al-Haritha and treated him as His own son and made him part of His household. The people started calling him Zaid ibn Muhammad. Verses 4 and 5 of the same sura, clearly discourage such practice: [33:4]

YUSUFALI: Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way.

PICKTHAL: Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah saith the truth and He showeth the way.

SHAKIR: Allah has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and Allah speaks the truth and He guides to the way. [33:5]

YUSUFALI: Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father's (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful.

PICKTHAL: Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is ever Forgiving, Merciful.

SHAKIR: Assert their relationship to their fathers; this is more equitable with Allah; but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but (concerning) that which your hearts do purposely (blame may rest on you), and Allah is Forgiving, Merciful. As people were using the name Zaid ibn Muhammad, the expectation of some was also that he would become His successor, as had been the case the prophets of the children of Israel. When Zaid divorced his wife, who later was married to the Prophet (PBUH), many people objected to this and expressed their displeasure that He would marry His "son's" divorced wife, verse 33:40 made it clear that Zaid was neither the Prophet's son nor was he or anyone else to be a prophet after Him. When chapter 33 is read in its entirety, this issue becomes much clearer. 4e. Passages from Bahá'í Writings on the subject Bahá'u'lláh wrote: ' ...how many are those who, through failure to understand its meaning, have allowed the term "Seal of the Prophets" to obscure their understanding, and deprive them of the grace of all His manifold bounties! Hath not Muhammad, Himself, declared: "I am all the Prophets?" Hath He not said as We have already mentioned: "I am Adam, Noah, Moses, and Jesus?" Why should Muhammad, that immortal Beauty, Who hath said: "I am the first Adam" be incapable of saying also: "I am the last Adam"? For even as He regarded Himself to be the "First of the Prophets" - that is Adam - in like manner, the "Seal of the Prophets" is also applicable unto that Divine Beauty. It is admittedly obvious that being the "First of the Prophets," He likewise is their "Seal." .. '

- Book of Certitude *

Notwithstanding the fact that all the Messengers of God were different individuals, Bahá'ís believe that the Reality of all these Messengers is one and the same in the sense that They all came to reveal aspects of the same Truth, and to help us learn about the one and same God. This is an aspect of the concept of the Oneness of God (Tawheed). In this sense, They were all the beginning and the end as Jesus (PBUH) proclaimed that He was the Alpha and the Omega. Notwithstanding the fact that all the Messengers of God were different individuals, Bahá'ís believe that the Reality of all these Messengers is one and the same in the sense that They all came to reveal aspects of the same Truth, and to help us learn about the one and same God. This is an aspect of the concept of the Oneness of God (Tawheed). In this sense, They were all the beginning and the end as Jesus (PBUH) proclaimed that He was the Alpha and the Omega. 5. Completion of Religion "This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion."

- Qur'an 5:3 This verse was revealed when the Prophet (PBUH) was on His way back from His last pilgrimage to Mecca (Hujjatu'l Wida'). It is said to be the last verse of the Qur'an to be revealed. It was later included in Suratu'l Ma'ideh (chapter 5) which was originally revealed around the year six or seven AH. This verse has been referred to as complementary to verse 33:40 which describes Muhammad (PBUH) as being the "Seal of the prophets", in that the two verses support the notion that Islam is the final religion. Verse 33:40 has been addressed in other pages on this site. As we look at the topic of the completion of religion in the light of the whole Qur'an, we find that religion is described as being completed, in quite a few verses (in addition to verse 5:3). For instance, we find that God's favor was completed at the time of Abraham, Isaac, and Joseph: And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of Jacob, as He made it complete before to your fathers, Abraham and Isaac; surely your Lord is knowing, wise.

- Qur'an 12:6 We also find that God completed His favor through Moses: Moreover, We gave Moses the Book, completing (Our favor) to those who would do right, and explaining all things in detail,- and a guide and a mercy, that they might believe in the meeting with their Lord.

- Qur'an 6:154 According to the Qur'an, the completion of the favor is also conditional upon the individual's success in obeying and fearing God: And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your face towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.

- Qur'an 2:150 Some argue however, that while "completion" of the favor may not be unique to Muslims, "perfection" of the religion is. This is a matter of interpretation, and it certainly is the prerogative of the translators to have chosen the word "perfected" for the Arabic word "akmaltu". For Arabs (and others familiar with the language) however, while the word definitely conveys the meaning of perfection, and wholeness, it is also very often used to mean "completion" as we find in verses: 2:185, 2:196, 2:233, and 16:25 among others. This is a matter of interpretation, and it certainly is the prerogative of the translators to have chosen the word "perfected" for the Arabic word "akmaltu". For Arabs (and others familiar with the language) however, while the word definitely conveys the meaning of perfection, and wholeness, it is also very often used to mean "completion" as we find in verses: 2:185, 2:196, 2:233, and 16:25 among others. This same theme has also caused followers of other religions to believe that their religion was complete, not only for the duration it was destined, but for all times. For example we see that for the Christians, the favors of God were also completed on humanity through Jesus: "And ye are complete in Him [i.e. Jesus], which is the head of all principality and power"

- The Epistle to the Colossians, Chapter 2 "Epaphras, who is [one] of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God."

- The Epistle to the Colossians, Chapter 4 It is also necessary to remember, that both completeness and perfection are among God's attributes, integral to His Essence (magnified be His name). It would be blasphemous to doubt that any of His actions and doings or favors, would be anything but complete and perfect: It is Allah Who made out of the things He created, some things to give you shade; of the hills He made some for your shelter; He made you garments to protect you from heat, and coats of mail to protect you from your (mutual) violence. Thus does He complete His favours on you, that ye may bow to His Will (in Islam).

- Qur'an 16:81 Question: If God has always supplied us with all provisions and needs for every journey we have undertaken, does this in any way preclude His aid and assistance in future journeys? Does it preclude the possibility itself of future journeys? As to the mention of Islam as the chosen religion in the same verse (5:3), it is important to remember that while Islam happens to be the religion of "Muslims", it is also described in numerous verses in the Qur'an as the religion of submission to God, a term much more general, and includes all who submit themselves and will to God. Let us also take the Qur'an as a whole entity, and remember the verses which explain that there is a set time for every nation and a set book. Let us also remember to examine the verses which tell us that the words of God are endless and can not be encompassed in one book. Let us not forget either the verses that speak of Messengers to come. 6. Islam. The Religion of Submission to God If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).

- Qur'an 3:85 This translation of verse [3:85] is by the well known scholar ('Abdullah) Yusuf Ali. In his commentary on this verse (note: 418), Mr. Yusuf Ali writes: "The Muslim position is clear. The Muslim does not claim to have a religion peculiar to himself. Islam is not a sect or an ethnic religion. In its view all Religion is one, for the Truth is one. It was the religion preached by all the earlier prophets. It was the truth taught by all the inspired Books. In essence it amounts to a consciousness of the Will and Plan of Allah and a joyful submission to that Will and Plan. If anyone wants a religion other than that, he is false to his own nature, as he is false to Allah's Will and Plan. Such a one cannot expect guidance, for he has deliberately renounced guidance." Many verses in the Holy Qur'an explain the meaning of Islam as the one religion of God, revealed to all prophets. Islam is not Muhammdanism. It is the religion of submission to God, though it also is by name, the religion of Muslims. "Take heed that ye do not vacillate in your determination to embrace the truth of this Cause--a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming with joy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it--verily, God is Self-Sufficient, above any need of His creatures. "

- Bahá'u'lláh 7. The Best Ummah "You are the best of the nations raised up for (the benefit of) men; ..."

- Qur'an 3:110 Muslims for centuries rightly claimed this distinction. When the rest of the world rejected God's latest Messenger, the Muslims obeyed God and accepted Him. When the rest of the world was in the dark ages, Muslims ruled from the shores of Spain to the boarders of China, during which time, the arts and sciences flourished. and the people enjoyed an atmosphere of relative peace and justice. Followers of other religions have claimed this same honor as well. The Jews have always called themselves "God's Chosen People". The Qur'an itself speaks of a time when this was the case: "O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures."

- Qur'an 2:47 Yet when Jesus (PBUH) came and they refused to accept him, God conferred the honor on the Christians instead: "Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute."

- Qur'an 3:55 When Muhammad (PBUH) came in fulfillment of the promises of previous religions, to bring new life and new teachings and bring people together in unity, He was rejected by most of the followers of the earlier religions. Those who followed Him became blessed with the new distinction. As we read the rest of verse 3:110 however, we may understand that this honor and distinction of being the best of nations, rather than being an absolute, is conditional on, or associated with a certain code of conduct: ... you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed, it would have been better for them; of them (some) are believers and most of them are transgressors.

- Qur'an 3:110 The relative nature of this statement, may be further understood in the light of other verses in the Qur'an such as: "Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind."

- Qur'an 2:143 The Muslim Ummah can only continue to claim to be the best of nations if it continues to live by the teachings of God. The purpose of all religion has been to bring people together in love and unity like brothers and sisters. This is stated in beauty and perfection and in the most eloquent speech in this verse: And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

- Qur'an 3:103 The purpose of all religion has been to bring people together in love and unity like brothers and sisters. This is stated in beauty and perfection and in the most eloquent speech in this verse: God makes it very clear that He abhors divisions, conflicts, and hatred. A people divided, can not even claim to be followers of the Prophet (PBUH): "As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did."

- Qur'an 6:159 When the Jews were the only ones who believed in the One True God, they were called His chosen people. When the Christians were the only ones who recognized the glory of Christ, they became His beloved. Neither of the two peoples however, continued in their practices, or showed the same devotion and obedience to the teachings as they did in earlier times. For that we read: "And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults?"

- Qur'an 5:18 God in His mercy, issued warnings to the Muslims, so they wouldn't make the same mistakes: "And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement. On the day when (some) faces shall turn white and (some) faces shall turn black; then as to those whose faces turn black: Did you disbelieve after your believing? Taste therefore the chastisement because you disbelieved. And as to those whose faces turn white, they shall be in Allah's mercy; in it they shall-abide."

- Qur'an 3:105-107 "But the sects disagreed among themselves. Then woe to those who committed evil from the punishment of a painful Day."

- Qur'an 43:65 Moreover, dividing the Ummah (community) into sects is even likened to joining partners with God (shirk), as each sect becomes enamored with its own teachings, and a slave to its own doctrine. God tells us: "Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,- Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!"

- Qur'an 30:31-32 How about the political (non-sectarian) disunity and hatred among nations calling themselves Muslim by name, yet because of greed and love for power and wealth, have fought amongst themselves causing wars and bloodshed?: "Never should a believer kill a believer..."

- Qur'an 4:92 "If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him."

- Qur'an 4:93 So, can we say today that as a nation, the Muslim Ummah, has continued to adhere to the laws of God, remaining worthy of the honor of being the best of nations? Narrated Sahl bin Sad: The Prophet said, "Verily! 70,000 or 700,000 of my followers will enter Paradise altogether; so that the first and the last amongst them will enter at the same time, and their faces will be glittering like the bright full moon."

- Bukhari Volume 4, Book 54, Number 470 Prophet Muhammad said: "...I hope that you would constitute half of the inhabitants of Paradise and I shall explain to you its (reason). The believers among the unbelievers would not be more than a white hair on (the body of a) black ox or a black hair on (the body of a) white ox."

- Sahih Muslim 1.427 "The Apostle of God said: `There will come a time for my people when there will remain nothing of the Qur'an except its outward form and nothing of Islam except its name and they will call themselves by this name even though they are the people furthest from it. The mosques will be full of people but they will be empty of right guidance. The religious leaders (Fuqaha) of that day will be the most evil religious leaders under the heavens; sedition and dissension will go out from them and to them will it return.'"

- Ibn Babuya, Thawab ul-A'mal. Also in Al-Bihar, by Al-Majlisi, Vol 13, Page 155, and in Kanz Al-amal #766 "My people will be divided into 73 sects ... Everyone will go to hell, except one ... the religion which is professed by me and my companions."

- Mishkat Vol. I Chapter 6:2 Narrated AbuHurayrah: The Prophet (PBUH) said: "The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects."

- Kitabul Sunna, Sunan Abu-Dawud (partial collection)[Book 40, Number 4579] Will there be reformers from within the Ummah who will bring back the lost glory, unite the people, and regain the privilege of being the best of nations? God tells us in His Holy Book: "If ye turn back (from the Path), He will substitute in your stead another people; then they would not be like you!"

- Qur'an 47:38 8. God's Covenant The word covenant is used in different accounts in the Holy Qur'an to describe many kinds of relationships and agreements. In many verses for example, we read about God's ancient covenant with mankind, that in return for God's protection, favors and guidance, we need to abide by His laws, live according to His commandments and accept and obey His Messengers. God's Covenant with Mankind: "And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside."

- Qur'an 2:83 "It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day ... to give of one's substance ... and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfill their covenant ... and endure with fortitude."

- Qur'an 2:177 "..., but He causes not to stray, except those who forsake (the path),- Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves."

- Qur'an 2:27 Part of this covenant is to accept God's Messengers: Certainly We made a covenant with the children of Israel and We sent to them apostles; whenever there came to them an apostle with what that their souls did not desire, some (of them) did they call liars and some they slew.

- Qur'an 5:70 "O children of Adam! When Messengers come to you from among you, who convey my verses, then those who take heed and amend will have neither fear nor regret."

- Qur'an 7:35 Another translation of this verse (by Yusuf Ali) is: O ye Children of Adam! whenever there come to you messengers from amongst you, rehearsing My signs unto you,- those who are righteous and mend (their lives),- on them shall be no fear nor shall they grieve. Palmer’s translation: "O sons of Adam! verily, there will come to you apostles from amongst you, narrating unto you my signs; ..." Palmer’s translation: And another translation: "O children of Adam! there shall come to you Apostles from among yourselves, rehearsing my signs to you; ..." All of these translations convey the feeling of inevitability portrayed in the Arabic "imma ya’ti yannakum", a form of the future tense of the verb "to come" used to impart emphasis. Does this verse include Muslims? It would seem that the term "children of Adam" should be inclusive of all people. This covenant is established through allegiance to the Messenger, and through obedience to the Teachings He brings: "Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward."

- Qur'an 48:10 God has also made a Covenant with His Prophets: And call to mind when We took from the Prophets their covenant, and from thee (Muhammad), and from Noah and Abraham, and Moses and Jesus, son of Mary, and WE indeed, took from them a solemn covenant;

- Qur'an 33:8 This covenant with the prophets is explained in this verse: And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom-- then an apostle comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you. Whoever therefore turns back after this, these it is that are the transgressors.

- Qur'an 3:81-82 9. Al-Qiyamah (The Resurrection) Muslim Scholars speak of three types of resurrection: The Minor Resurrection (Al-Qiyamtu'l Sughra) which occurs at the hour of death for each individual, when the soul is released and it is made to discover the worth and recompense of its deeds. The intermediate Resurrection (Al-Qiyamatu'l Wusta) which pertains to a specific community, or nation of believers (Ummah), when religion is renewed and spiritual life is regenerated and diffused by the coming of the Messenger. The Great Resurrection (Al-Qiyamatu'l Udhma) for the whole of mankind which is foretold by all religions as the Day of Judgment, or the Day of God. It is this third type of resurrection, which is addressed in this page. The Day of Judgment The Day of Judgment, Al-Qiyamah, Yawmu’l Deen, (also known as the, Day of the Gathering, Day of Meeting God, the Resurrection, and The Great Announcement), is a major theme, the Grand Promise, addressed not only in the Qur'an, but also in the Scriptures of other major religions. Opinions may have differed on specifics, yet there is a common consensus, that the Day of Judgment is a time of momentous upheaval, and calamity and, to many people, it is the time of the end of the world. Another notion which many seem to agree on, is that everyone would readily recognize that Day (for how could anyone remain unaware of such a momentous event?) This is an attempt to examine what different verses in the Qur'an (and some hadith) tell us about Al-Qiyamah. It is also a humble attempt to reconcile what might appear as, differing descriptions of the event (even to the point of contradiction at face value). The focus is on taking the Qur'an in its entirety rather than picking and choosing specific and isolated verses to the exclusion of other verses or ignoring them. 9a. General Signs and Descriptions of the Day of Judgment From the Qur'an, we may learn that: this event is inevitable, there is a set time for it (no delays), all people would expire (with maybe some exceptions?), then they would be brought back to life (the rise of the dead). We also learn that on the Day of Judgment, God would come with angels at His side, and we would be meeting Him, and judgment would be passed on each individual. We would also have warnings and announcements preceding it, and we learn that Jesus would be one of the Signs of the Hour: [11:102-7]: In that is a Sign for those who fear the penalty of the Hereafter: that is a Day for which mankind will be gathered together: that will be a Day of Testimony. Nor shall We delay it but for a term appointed. The day it arrives, no soul shall speak except by His leave: of those (gathered) some will be wretched and some will be blessed. Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs: They will dwell therein for all the time that the heavens and the earth endure, except as thy Lord willeth: for thy Lord is the (sure) accomplisher of what He planneth. [69:17]: And the angels will be on the sides thereof, and eight will uphold the Throne of thy Lord that day, above them. [50:20]: And the Trumpet shall be blown: that will be the Day whereof Warning (had been given). And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness. [39:68-69]: "And there shall be a blast on the Trumpet, and all who are in the Heaven and all who are on the earth shall expire, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them: and the earth shall shine with the light of her Lord."



[7:30]: He will return you (on the Day of Judgment) reverted back to when you were first created. A section guided, and a section will go astray.



[43:61]: And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment: therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. 9b. Can People Miss Such an Event? With all the clear signs, it may be of interest (though hard to believe) to read that many would not even be aware of what would be happening, (as if dead or in deep slumber): [19:39]: "Warn them of the Day of Pining (distress) when all matters have been judged, though they would still be unaware of it, and unbelievers."



[30:55-6]: "On the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! But those endued with knowledge and faith will say: "Indeed ye did tarry, within Allah's Decree, to the Day of Resurrection, and this is the Day of Resurrection: but ye - ye were not aware!" [12:107]: "Do they really believe that an all-encompassing punishment by God will not come upon them, or the Hour overtake them suddenly while they remain unaware of it. "



[34:28]: "We have not sent thee (Muhammad) but to the whole of mankind, as a giver of glad tidings and as a warner, but most of mankind still do not know." 9c. The Resurrection Let us examine the part about the Rising of the Dead, which was one of the points of contention with the unbelievers at the time of the Prophet, as in the verse: [17:49-51]: "They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?" Say: "(Nay!) be ye stones or iron, "Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon!" In order to understand how this would happen, and to answer some questions like: what form would these bodies be in? Would people resemble how they were at the hour of their death or as they were in their prime? Would some be old and feeble during the March, while others may be infants and would need to be carried? And what about bodies that might have through the ages been broken down to their elements, and the elements are shared with other bodies or objects? Can we find clues in the Qur'an itself? Some verses indicate that maybe the rising of the dead has happened in the past as well: [2:55-6]: "And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on. Then We raised you up after your death: Ye had the chance to be grateful."



So the question is: Can we allow for the possibility that it is spiritual death which is meant here, or is the physical part in us more important? Indeed there are several verses that allow for this possibility (also that the word "life", may be used in the spiritual sense as well): [6:122]: "Can he* who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? Thus to those without faith their own deeds seem pleasing."

* This verse was in reference to Al-Hamza (R) the Prophet's uncle after he became a Muslim. [3:169-170]: "And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord; Rejoicing in what Allah has given them out of His grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve." A similar kind of death, describes the condition of the unbelievers or those who join partners with God (mushrikeen): [16:20-21]: "And those whom they call on besides Allah have not created anything while they are themselves created; Dead (are they), not living, and they know not when they shall be raised. " 9d. The End of the World As to the issue of the calamitous destruction of the earth and the end of the world, the falling of the stars, and the fires and the floods; we find that there are many verses which have lead to the common belief that the physical world would be destroyed as the believers are taken to live in heaven for eternity, and the ungodly, in hell. However, the need arises to reconcile this belief, with verses which may indicate that, rather than the destruction of this earth, there will be a transformation, and that what we picture as living in paradise or in hell, may not of a necessity have to do with the physical destruction of the earth: [14:48]: "One day the earth will be changed to a different earth, and so will be the heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible; .." [11:104-7]: "..The day it arrives, no soul shall speak except by His leave: of those (gathered) some will be wretched and some will be blessed. Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs: They will dwell therein for all the time that the heavens and the earth endure, except as thy Lord willeth: for thy Lord is the (sure) accomplisher of what He planneth." [39:73-4]: "And those who keep their duty to their Lord are driven unto the Garden in troops till, when they reach it, and the gates thereof are opened, and the warders thereof say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein; They say: Praise be to Allah, Who hath fulfilled His promise unto us and hath made us inherit the land* (al-ardh), sojourning in the Garden where we will! So bounteous is the wage of workers."

* the word translated here as land (al-ardh), also can mean "the earth" in Arabic. In the Bible also we read that "the meek shall inherit the earth" (in the latter days). [39:69]: "And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are bro