I Am The Last Messenger of Allah

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Elijah Muhammad possibly justify his teaching of that? But, remembering at that moment that I had answered this type of question on a number of occasions in the past, I felt secure that Allah would enable me, once again , to dispose of it in a satisfactory manner.


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Or I could have reminded my brother from the East of the long years of slavery in the U. But, somehow, I decided upon a totally different approach. Then, turning to page No. In literal translation, it read: Advertisements Related This entry was posted on November 1, at 4: You can follow any responses to this entry through the RSS 2. You can leave a response , or trackback from your own site. You are commenting using your WordPress.

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This site uses cookies. A large number of traditions also exist with regard to finality of prophethood and some of them are mentioned below:. You are to me as Harun was to Musa a. The Messenger of Allah S said: I have been sent for all the people of the world and prophethood has ended with me. O people, no prophet is to come after me and there is no nation Ummah after you. So worship Allah, perform the five daily ritual prayers, observe the fasts of the month of Ramadan, perform the Hajj of Kaaba and pay the Zakat of your wealth, so that your selves are purified.

Also obey the ones who are vested with authority among you so that you may enter Paradise. Almighty Allah sent the Holy Prophet S at a time when no prophet existed on the earth and there was a time gap between them and discord had developed among the people. Thus by sending him, He ended prophethood and revelation came to an end. It is concluded from his tradition and others like it that The Holy Prophet Muhammad S is the seal of prophets and that after him no other prophet came and nor any prophet is going to come.

Where in the Quran does it say that Muhammad was the last Prophet and Messenger of GOD

It was also stated previously that the Prophet of Islam, at the beginning of his mission, introduced himself as the seal of prophets and all those who accepted his prophethood they also accepted the finality of his prophethood. Therefore no separate evidence is required to prove the finality of the Prophet of Islam. What is the reason of the finality of prophethood? If people are in need of a prophet and heavenly commands, this need existed at all times and still exists. And if after the advent of Prophet of Islam this need does not exist anymore, with regard to the past prophets also the same possibility was there.

Why one of them were not considered as the seal of the prophets? Religion is a reality and a way and all heavenly religions are same in that regard. Principles of religion are explained in brief as follows:. Faith in God and His recognition. Faith in resurrection and life after death and the rewards and punishments of the hereafter. Moral, worship and social duties and responsibilities of human beings. All the prophets and all heavenly religions are similar in this regard and they called their followers to the same principles.

Although heavenly religions are similar in principles and generalities, they are not same on an equal level; on the contrary from the aspect of depth of religious cognition and intellectual matters, in social rules and regulations, in the condition and kind of worship rituals etc. Religions have gradually developed and spread through the ages.

The mentioned differences are effects of intellectual maturity and the level of knowledge of the people and the changes and transformations that occurred in the life of human beings. Learning and intellectual capacity of the ancient people was definitely not at the level of the present man. And from the aspect of individual and social life also, the ancient man was in no way like the man of today. Religious knowledge, laws of faith and other matters were also sent by Almighty God to man through the channel of prophets in accordance to the capability of man and they spoke to people according their intellectual level.


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Therefore the Prophet of Islam S said:. We prophets have been commanded to speak to people in accordance with their intellectual level. Prophets through the ages, like loving parents held the hands of the people with determination and took them through development step by step till they reached the present level. Therefore as much man gained intellectual maturity as much advanced religious concepts were presented to him.

And in the same way, if they were in need of more advanced rules and regulations they were given as much advanced rules and regulations. Such advancement continued through the ages under the supervision and efforts of prophets till the time that the intellect and capacity of man reached to a level that he could understand the most complex religious concepts and knowledge; with this aim the Prophet of Islam was sent, so that he may remove this need of man.

The Holy Quran through the Prophet of Islam was revealed for the people so that it may convey to them the loftiest religious cognitions and realities and not only for the people of that time; on the contrary, the intellectuals of every age could benefit from it and they would never become old. The Holy Quran and the life history of the Prophet of Islam are two religious and scientific heritages that are handed over to Muslims.

Critical Eastern Muslim Finally ‘Gets the Message’

The Holy Prophet S also made another arrangement to protect the knowledge of prophethood, laws of Islam and their application and that was through the appointment of Imam. The Prophet of Islam, by the order of Almighty Allah introduced the infallible Imams as reliable points of reference in intellectual and religious matters and Quranic sciences and considered their statements and manners as the final proof.

Therefore in this way also he entrusted the Muslims with numerous traditions to guarantee the fulfillment of their needs. Permission to deduce laws of Shariah from the Holy Quran, traditions and life history of Infallibles a. Intellectuals and Islamic scholars in addition to the Holy Quran have at their disposal another great treasure, which are traditions through whom they can solve all the religious problems of man. In the same way is deductions based on the valuable sources of Islam and fulfillment of different needs of man throughout the changing times.

People of the time of the Prophet of Islam from the aspect of intellect had reached such a level that they were eligible to have been given the sciences of prophethood fully and that they can make efforts to protect and propagate them. Muslims of the early period of Islam possessed this capability that they can protect their heavenly scripture and guard its writing from interpolation and forgery and preserve it for the future generations. In the same way, they had such intellectual maturity and possibilities that they acquired hundreds of thousands of traditions regarding various topics from the Holy Prophet S and the Infallible Imams a.

Therefore it was at such a special time having so many possibilities, that the Prophet of Islam was appointed as a prophet. He brought the Quran and he conveyed to the people the most advanced religious concepts and laws. He perfected the religion through Imamate and introduced the infallible Imams as guardians of faith and those who were to continue his path.

With this program, the Islamic Ummah became self-sufficient and it never became needful of a new prophet. This is the philosophy of the finality of prophethood, but such possibilities were not available for the past prophets and nations. Previously it was proved that the Prophet of Islam was the seal of the prophets and after him no other prophet is to come.

At this point, it is possible that someone may pose frivolous objection and say: You consider laws of Islam as solution of all problems at all times, whereas the fact is that circumstances of man are always changing and new occurrences appear requiring new laws of religion. On other words, how can you justify the permanence of the laws of religion when the needs of life continue to change all the time? How can the laws and rules of Islam, which were revealed years ago and were suitable for the life of the people of Arabian Peninsula, suit the developed life of the man of today?

Therefore the complex and difficult life of today needs more advanced laws and rules. If man is in need of heavenly laws, it would have been better if there had been a new prophet in every age, so that he may bring a more perfect law as per the new needs. In reply to this objection, it can be said that the needs of the life of man, which were the aim behind devising of laws and rules have two aspects: The permanent aspect is from the creation and human nature and which originates from his natural instincts and talents and all men at all times and places are similar in this matter.

For example, all human beings require nourishment, water, clothes and a shelter. In fact these natural needs are applicable to all human beings even though there might be great difference between them. As a result of this need man requires different types of exchanges like: Since human beings live in a society, they are needful of the help and cooperation of each other and even the civilized society is needful of right and perfect laws so that their application may guarantee the rights of all and that it may prevent oppression and excess.

Laws related to laborers and employers, ownership and its limits, sale and purchase, rent, pledges, justice and testimony, penalties, blood monies and retaliation etc. Expression of sexual instincts also is a natural need and all human beings are needful of it.

It is the same natural need, which has brought marriage and divorce into existence and which is the cause of legislation of laws related to matrimony and mutual rights between spouses, and between parents and children. That is why the laws, which have come in the religious law of Islam, and which follow the natural instincts and needs of man, are all permanent and perpetual and they cannot have any problem with the finality of prophethood of the Holy Prophet S. With regard to the changing needs of man it can be said that with attention to the changing conditions of the world and ever-increasing scientific and technological development, inventions of various tools and gadgets of daily use, there will be suitable solutions and fresh laws as religion is answerable for them and the holy religious law of Islam saw two ways to solve this problem:.

It was stated previously that Islam is a valuable heritage of knowledge, religious cognition and laws based on Quran and traditions that is left for Muslims. If the Islamic jurisprudents with attention to the demands of every age contemplate and research the sources of Islam, they can derive the appropriate solutions of the new problems and convey them to the people and may take the Islamic society on the path of progress along with different advanced societies of the world. The Islamic scholar should be aware of present conditions and place and well versed with modern needs of the great human society; he should also be having a wide view of the world and must be broad minded; he should be able to find out the solution of new difficult problems from self-sufficient religious sources of Islam and convey them to Muslims.

Khatmay-Nabuwat in the Quran

And in this way he proves to the world that laws of Islam can be implemented in every time and place and they can guarantee the success of the world and the hereafter of its followers. Second method — discretions of the jurist: It is automatically proved that governance is only according to rules and regulations of Islam.

A large part of rules and regulations of Shariah are related to administration of society and political and social matters and their enforcement, without the existence of a religious, committed and expert ruler is not possible. Muslim leaders have the responsibility to administer the Islamic government under the limits of the laws of Shariah and by complete application of the laws of Islam they can take it ahead of injustice and moral and social corruption and maintain Islamic justice.

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