It is written at the end of the book Sharh-i
Mawâqif by Sayyid Sherîf
al-Jurjânî that, according to the scholars of Kalâm, a person to whom Allâhu ta’âlâ says, “I have sent thee to the people in such and such a country
or to the whole of mankind,” or “Reveal [My will] to my slaves!” or gives a
similar command, is called a “nabî” or “payghambar” (Messenger or Prophet). Being a Prophet does
not require fulfilling certain conditions like riyâda or mujâhada or having
been born with qualities suitable for prophethood. Allâhu ta’âlâ can bestow this gift upon anyone He chooses. He knows everything
and does what is best. He does whatever He wills to do. He is the Almighty.
According to scholars of Kelâm, it is not necessary for a Prophet to
display a mu’jiza (miracle), either. It was said that he had to display miracles so
that people would know that he was a Prophet, but this
still is not a condition for him to be a Prophet. According
to ancient Greek philosophers, to be a Prophet requires
three conditions: firstly, to reveal the ghaib(unknown, mystery), that is, to explain past and
future events when required; secondly, to do extraordinary things, that is,
things that are mentally and scientifically impossible; thirdly, to see an
angel in object and body and to hear Allâhu ta’âlâ’s wahy from
the angel.
Neither for us nor for them [philosophers], is it necessary for a
Prophet to know all of the unknown. And knowing
some of it is not peculiar only to Prophets. It is admitted also by
philosophers that those who undergo riyâda, that is, those who isolate themselves in a room and eat only
enough so as not to die, some sick people who have lost consciousness, and some
people while asleep disclose some mysteries. In this respect such people are
not different from Prophets. Perhaps, what philosophers call the “ghaib” are
the extraordinary and unusual things which are rarely seen. However, these are
not the real unknown. Knowing them or reporting them once or twice does not
mean to transcend the ordinary. This point keeps Prophets and others distinct.
Scholars of Kalâm also report that Prophets will know the real mysteries
revealed to them by Allâhu ta’âlâ, but they say
that knowing mysteries is not a requirement for being a Prophet. Also, the aforesaid grounds which hilosophers put forward
with respect to knowing the unknown are not correct. They are incompatible with
Islam’s fundamentals. Furthermore, knowing the unknown
on such grounds is quite a different subject. They are
extraordinary wonders. There is no use in particularly dwelling on this.
Extraordinary events, such as, affecting objects and
substances as one wishes; effecting the wind, earthquakes and fires when one
likes or a ship’s sinking; a man’s dying or a tyrant’s going to his doom upon
one’s wish are the human soul’s influence on matter. In fact, Allâhu ta’âlâ, alone, is the One who affects matter. Allâhu ta’âlâ creates this effect on whomever He wills, whenever He wills. For
this reason, it cannot be said that extraordinary things or wonders are
peculiar to Prophets only. This is admitted by philosophers, too. Therefore,
how could this ever be the distinction between Prophets and others?
Although ancient Greek philosophers said that wonders
could also happen through non-prophets, they did not accept the frequency or
the degree of wonders reaching the capacity of i’jâz (miracle). They said that because such extraordinary
things happen through Prophets a Prophet is
distinguishable from others.
Philosophers’ stating that an angel manifesting
itself to Prophets and revealing Allâhu ta’âlâ’s wahy as a
condition for prophethood contradicts their own philosophy. Their saying such
things are intended to mislead holders of îmân, for, according to them, angels
are immaterial and speechless. To produce sounds requires being material, they
say. Sound is produced through waves of air. We can say that these conditions
put forward by philosophers might come to mean that angels can show themselves
and talk by taking material forms.