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What is the wisdom of plurality of the prophets?
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Monday, 30 November -0001 00:00
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Sayyed Roohullah Musavi
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09353504603
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prophet, people, plurality of the prophets, religions
prophethood, prophecy
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owidctlpar\cf1\lang1033\f0\fs28 First we know that every human being, including the prophets, have been prescribed a limited life and Divine wisdom has not found it necessary to keep the first Prophet alive for all time.
\par Secondly, the condition of people's lives in different regions, places and at different times areunique. Such differences and more specifically the gradual complications of social relationships can influence the quality as well as the quantity of social rules and regulations. Furthermore, in some societal circumstances, new regulations need to be issued that are specific to the condition, time and place of that group of people. If such regulations had been advertised by a Prophet who had been appointed thousands of years ago, they may not have made any sense; similarly, the protection of those regulations and handling of them with specific cases would be very difficult.
\par Thirdly, in ancient times, it was not possible to advertise the invitations of the prophets (AS), and it would be impossiblefor the entire world to be informed of their message.
\par Fourthly, throughthe process of time, and due to various factors, the instructions given by a Prophet to the people of his time would experiencealterations (1) and incorrect interpretations, so that after some time the original religion would be transformed into a deviated one. The same historical patternhas been experienced by the monotheistic religion presented by Jesus(AS), which later changed into the concept of the trinity.
\par The above discussion makes the reason for the plurality of prophets and the differences in some devotional and social instructions of the Divine religions clear. (2)
\par This is in line with the fact that all Divine religions are the same in their principles of belief and ethical foundations and arein agreement with reference to their personal and social instructions\lang1025\f1\rtlch .\lang1033\f0\ltrch (3)
\par Therefore, it is necessity to believe in all of the prophets (AS) and to admit their prophecy without any discrimination. It is also critical to accept their messages, the guidance and theinformation provided by them, thereby recognizing them as being unique individuals\lang1025\f2 \f1\rtlch .\lang1033\f0\ltrch (4)
\par Moreover, it is not permissible to deny any of the prophets (AS) or any of their instructions, because denying one Prophet is tantamount to the denial of all the instructions issued byGod\lang1025\f2 \f1\rtlch .\lang1033\f0\ltrch (5)However, the practical duties of everyProphet's nation at any time are to obey the instructions provided by the same Prophet and at the same time.
\par
\par It is worth mentioning that although the human intellect, due to the aforementioned points, realizes the rationale behind the plurality of the prophets and the differences between Divine religions, it cannot discover the exact formula for the number of prophets and Divine religions. Nor can the human intellect decide when and where a new Prophet would be appointed and a new religion introduced. It is however, understood from the above points that while the conditions of man's life are so, that the Prophet's invitation can reach all the people of the world and his message can be protected and secured for future generations\lang1025\f1\rtlch ,\lang1033\f0\ltrch as long as the social regulations do not need fundamental changes, no new Prophet would be necessary.
\par \pard\brdrb\brdrs\brdrw30\brsp20 \ltrpar\qr\cf0\lang1065\f1\rtlch
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owidctlpar\cf1\lang1033\f0\ltrch References:
\par
\par \pard\ltrpar\qr\cf0\lang1065\f1\rtlch
\par \pard\ltrpar\fi-360\li720\sb100\sa100\cf1\lang1033\f0\ltrch 1. ab (\i to familiarise withsuch alterations refer to: 'Alhodailaa din al Mostafa', by AllamahShaikh MuhammadJavaadBalaaghi)\cf0\i0
\par \cf1 2. ab (Refer to Surahs\i Maidah: \i0 48\i , Hadj: \i0 67).\cf0
\par \cf1 3. ab (Refer to: \i Baqarah\i0 131-7\i , \i0 285\i , Ale Imraan\i0 : 19-20\cf0
\par \cf1 4. ab (Refer to: \i Shura: \i0 13\i , Nisa: \i0 136\i , \i0 152\i , Ale Imraan: \i0 84-5\i ).\cf0\i0
\par \cf1 5. ab (Refer to: \i Nisa: \i0 150\i , Baqarah: \i0 85\i )\cf0\i0
\par \pard\ltrpar\sb100\sa100
\par \pard\ltrpar\qr\lang1065\f3\fs20
\par }
address
Islamic theology - mohammad taghi.mesbah - page 76-29
fieldid
112-09353504603-003506
editedby_alias
Faisal Shaheen
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First we know that every human being, including the prophets, have been prescribed a limited life and Divine wisdom has not found it necessary to keep the first Prophet alive for all time. Secondly, the condition of people's lives in different regions, places and at different times areunique. Such differences and more specifically the gradual complications of social relationships can influence the quality as well as the quantity of social rules and regulations. Furthermore, in some societal circumstances, new regulations need to be issued that are specific to the condition, time and place of that group of people. If such regulations had been advertised by a Prophet who had been appointed thousands of years ago, they may not have made any sense; similarly, the protection of those regulations and handling of them with specific cases would be very difficult. Thirdly, in ancient times, it was not possible to advertise the invitations of the prophets (AS), and it would be impossiblefor the entire world to be informed of their message. Fourthly, throughthe process of time, and due to various factors, the instructions given by a Prophet to the people of his time would experiencealterations (1) and incorrect interpretations, so that after some time the original religion would be transformed into a deviated one. The same historical patternhas been experienced by the monotheistic religion presented by Jesus(AS), which later changed into the concept of the trinity. The above discussion makes the reason for the plurality of prophets and the differences in some devotional and social instructions of the Divine religions clear. (2) This is in line with the fact that all Divine religions are the same in their principles of belief and ethical foundations and arein agreement with reference to their personal and social instructions.(3) Therefore, it is necessity to believe in all of the prophets (AS) and to admit their prophecy without any discrimination. It is also critical to accept their messages, the guidance and theinformation provided by them, thereby recognizing them as being unique individuals .(4) Moreover, it is not permissible to deny any of the prophets (AS) or any of their instructions, because denying one Prophet is tantamount to the denial of all the instructions issued byGod .(5)However, the practical duties of everyProphet's nation at any time are to obey the instructions provided by the same Prophet and at the same time. It is worth mentioning that although the human intellect, due to the aforementioned points, realizes the rationale behind the plurality of the prophets and the differences between Divine religions, it cannot discover the exact formula for the number of prophets and Divine religions. Nor can the human intellect decide when and where a new Prophet would be appointed and a new religion introduced. It is however, understood from the above points that while the conditions of man's life are so, that the Prophet's invitation can reach all the people of the world and his message can be protected and secured for future generations, as long as the social regulations do not need fundamental changes, no new Prophet would be necessary.
----------------------------
References: 1. (to familiarise withsuch alterations refer to: 'Alhodailaa din al Mostafa', by AllamahShaikh MuhammadJavaadBalaaghi) 2. (Refer to SurahsMaidah: 48, Hadj: 67). 3. (Refer to: Baqarah131-7, 285, Ale Imraan: 19-20 4. (Refer to: Shura: 13, Nisa: 136, 152, Ale Imraan: 84-5). 5. (Refer to: Nisa: 150, Baqarah: 85)