Front matter
Introduction
In Defense of the Messenger · Dr. Alaa Alsalem
Introduction
In the name of God, the Abundantly Merciful, the Intensely Merciful. All praise is due to God.
MuhammadP, son of Abdullah, is the servant and Messenger of God to all of creation, embodying God's perfect vicegerency with divine attributes most magnificently reflected in him. The Messenger's qualities, mirroring the absolute perfection of God, granted him the highest rank among creation. Just as God Almighty is unique and without equal, of the created beings, Muhammad too is unparalleled in all of creation. As such, capturing the full essence of this extraordinary personality in a single study is nearly impossible.
This book, In Defense of the Messenger, is a work of research and analysis that addresses the issues and misconceptions raised about the Messenger's character. It does not aim to define his status and attributes according to definitive religious texts, nor does it seek to emphasize his exceptional humanitarian and civilizational contributions.
No fair-minded person doubts the greatness of the Messenger’s personality, both in his prophetic and human dimensions. Yet, as with any clear truth, he has been subject to slander and skepticism in this worldly realm. The Noble Messenger, both personally and in his mission, has faced campaigns of doubt and slander led by hypocrites, agitators, atheists, and skeptics, including followers of some religions that came before [Islam] No prophet, messenger, or revered leader has been immune to such attacks. Even God Almighty has not been exempt. When browsing books and articles, one will encounter numerous misconceptions and objections about the attributes and actions of God-even His very existence is questioned. If this is the case with God, then what about MuhammadP, His servant? It is the nature of the world we live in-a place of trial and testing.
However, intellectual integrity requires us to consider several important points:
First: A sound scientific and intellectual approach requires that evidence be met with evidence. It is unscientific to counter knowledge with doubt or to respond to evidence
with mere suspicion. No matter how significant a suspicion might seem to its proponent, it remains just that-a suspicion or doubt, and it cannot be equated with scientific evidence. In our case, the truth and legitimacy of the Messenger MuhammadP have been established by the same evidence through which all of God's vicegerents are known:
1) Explicit texts and God's testimony 2) Knowledge and wisdom 3) Calling to the Sovereignty of God
For example, the aspect of knowledge and wisdom was clearly evident in the Messenger’s character through the teachings he spread among people and his responses to their questions. No rational person with even a minimal amount of understanding would consider these teachings devoid of knowledge and wisdom. Therefore, it is unreasonable for anyone to deny that he possessed these attributes based upon mere suspicion. It is logically incumbent upon anyone who denies the truth of the Messenger's divine message and mission to provide conclusive evidence that his teachings, commandments, and values are completely devoid of knowledge and wisdom-a task that is impossible for them.
Second: There is no doubt that the Messenger MuhammadP is a significant figure-not only as a divine messenger connected to the unseen and sent by God but also as the leader of a major reformist movement and an intellectual, social, and moral renaissance. This movement brought about profound changes in religious, intellectual, social, moral, and political spheres, as well as other aspects of human life, all achieved with the means available during his lifetime. These transformative changes occurred in a remarkably short period in the environment where he was sent, a fact acknowledged by even his fiercest critics.
Certainly, a figure of such stature requires an official representative [after him] to convey his message, communicate his divine mission, speak on his behalf, interpret his teachings-especially the general ones-and clarify his stance on various events. This representative would be tasked with explaining specific issues, verifying their authenticity, and clearing up any confusion, much like the role required for any important figure or entity. Such authority cannot be assumed by just anyone.
Regarding the Messenger MuhammadP, it is crucial to understand that the authority to present him and his prophetic mission lies exclusively with specific representatives: God Almighty, the Messenger himself, and his infallible successors-the twelve Imams and twelve Mahdis. Anyone other than these representatives does not represent the Messenger, nor are they associated with him in any way, and the Messenger cannot be held accountable for their claims.
Based on the above arguments, it is evident that:
1. Criticism of the Messenger Muhammad based solely on certain traditions or narrations found in Muslim books that may not align with his infallibility, honor, chastity, modesty, mercy, justice, and other virtuous qualities, should not be regarded as definitively authentic or unquestionably attributed to him. It is inconceivable that anything contrary to noble morals could come from someone whom God has described as having “great moral character,” as stated in the Quran: “Indeed, you are of a great moral character.”1
This definitive Quranic text-both in its origin and meaning-provides a sufficient standard for judging any historical or narrative report suggesting that the Messenger acted against noble morals. Whether such a report comes from an enemy, a companion, or even one of his wives, it is essential to prioritize the Quran over any narration and accept the latter only if it aligns with the Quran. Furthermore, various motivations, such as religious and political agendas, have led to the distortion, fabrication, and forgery of many narrative and historical texts. This is particularly true of people who resented Islam for exposing their corruption and stripping them of their social status. They sought revenge by inserting spiteful and malicious fabrications into religious accounts, leading to misconceptions and criticism of the Messenger-who is entirely innocent of these accusations.
2. The principle of using a definitive text as the standard applies whenever a transmitted religious account contradicts a clear and definitive text. However, when the contradiction is less apparent, it is inappropriate to judge these accounts without consulting the official representative of the Messenger. This means seeking guidance from one of his infallible successors to understand the context and meaning of the Messenger's actions before making judgments based on personal interpretations.
3. Some of the doubts raised about the Messenger and his successors arise from the statements of those who have appointed themselves as unsolicited, meddlesome spokespeople for religion, and claimed the right to represent the Messenger and his successors. These individuals have taken it upon themselves to interpret ideology, matters of religion, and the meanings of the Quran and religious accounts, as well as the broader concepts of Islam conveyed by God’s vicegerents in their texts and narrations. Many of these teachings may be
ambiguous and require clarification by an infallible successor. However, these self-appointed representatives have often misunderstood or misrepresented these teachings, leading to interpretations that sometimes contradict each other or even conflict with established scientific facts. As later became apparent, their explanations were merely personal opinions that do not reflect the true perspective of the Messenger and his successors, nor do they reflect the true understanding that God Almighty intended through His Messenger and His vicegerents. Moreover, their opinions have led to the division of Muslims into various sects and conflicting legal and doctrinal schools. It is unjust to hold God's vicegerents accountable for the statements of others and use these statements as a reason to doubt the vicegerents and their message. Such doubts reveal that the individual is more interested in creating discord than in genuinely seeking the truth.
4. What has been discussed does not imply that only the infallible successors are permitted to convey the life story of the Messenger and his successors, or to explain the Messenger and his successors' teachings, commandments, and actions in an absolute sense. Rather, it means that people should not make judgments about narrations, determine their authenticity, or form ideological beliefs based on these narrations-especially when there is doubt or ambiguity-without first consulting the rightful successor of the Messenger, the legitimate vicegerent, to confirm whether the conveyed narration is valid, and to understand its context if it is indeed valid.
When examining the statements of skeptics, one finds that their misconceptions and objections regarding the Messenger and Islam generally arise from the following:
1. Certain narrations and events, reportedly involving the Messenger and conveyed by individuals considered to be among his companions or possibly one of his wives. However, they are false and never occurred. 2. A lack of understanding regarding the wisdom and reasons behind the Messenger’s intended actions under certain circumstances. 3. Ignorance of certain texts leads skeptics to believe they contain a condemnation of the Messenger. However, nothing could be further from the truth. This becomes evident when we examine the Quranic verses that reference the Messenger, which skeptics claim contradict his infallibility. As we will demonstrate, this assumption is entirely unfounded.
Another significant reason skeptics criticize the Messenger stems from hatred and animosity. As Imam AliP said, “People are enemies of what they do not know.” I mention this because it is evident-and perhaps others who read this book will agree-that
many skeptics deliberately distort or falsify facts, sometimes with the sole aim of reinforcing their preconceived judgment against the Messenger of GodP and undermining his character.
In this book, I categorized the skeptics’ misconceptions about the Messenger of God, structuring its content into the following topics and chapters:
1 The Messenger's Early Life Before He Was Dispatched
2 Prophethood and Revelation
3 Infallibility of the Messenger
4 The Morality of the Messenger
5 The Messenger's Wars
6 The Messenger's Wives
7 The Traditions (Sunnah) of the Messenger
8 The Messenger’s Teachings on Acts of Worship
9 Interactions with the People of the Scriptures
10 Treatment of Women
I have tried to address the most important misconceptions to the best of my ability without an exhaustive analysis, since that would be a never-ending task. Nevertheless, the answers in this book should help clarify other misconceptions, as some responses serve as general principles applicable to any misconceptions raised against the Noble Messenger.
I pray that God makes this work beneficial for everyone, including those who follow His Messenger and his pure family, and that He accepts it by His grace and generosity. Indeed, He is the Most Generous and Kind. Praise be to God, Lord of the worlds.
Alaa Alsalem
July 17, 2022 Najaf, Iraq