الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد
Taqi ud Deen Ahmad bin ‘Abdil-Haleem bin Taymiyyah (rahimahullaah) said:
“Indeed Allaah, The Glorified, made the Messengers as mediums between Him and His servants in their instruction of that which benefits them and harms them, and a completion of that which is appropriate for them in their temporal existence as well as their afterlife. So they were all sent with the call to Allaah and a notification of the path that leads to Him as well as a proclamation of their state after arrival at Him.
So the first principle includes affirming the Attributes and Tawheed (the Oneness of Allaah in respect to His Lordship and in worship of Him and regarding His Names and Attributes) and the pre-decree and a mention of the days of Allaah in regard to His allies and His enemies, and they are the stories that He related to His servants as well as the parables that He struck for them.
The second principle comprises of a detail of the legislations and command, prohibition and allowance as well as that which Allaah loves and dislikes.
The third principle comprises of faith in the Last Day and the Paradise and Fire as well as reward and punishment.
It is around these three principles that the pivot of the creation and command revolves, and prosperity and success are dependent upon them, and there can be no way of knowing them except on the part of the Messengers. For indeed the intellect does not rightly guide to their completeness of detail and an understanding of their realities, even if it be that it may perceive a sense of need for them generally, such as the ailing patient who perceives a sense of need for a doctor and the one who can remedy him, yet he is not rightly guided to the details of the sickness and to be able to assign and thus administer the medicine for it.
Yet the need of the servant to the prophetic message is greater by far than the need of the ailing patient to the doctor. Indeed the utmost culmination of that which can be presumed from an absence of the doctor is the death of the bodies. Whereas if the light of the prophetic message and its existence is not procured for the servant, he dies before it a death which life cannot be anticipated alongside it at all, or that he is left in misery with a wretchedness that has no prosperity to it at all. So there is no success except through following the Messenger.
Indeed; Allaah has distinguished his followers and his helpers with success, as He, The Most High, said:
فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ
((So those who believe in him, and honour him, support him and follow the light which has been sent down with him – it is they who will be successful.)) (Al-A’raaf: 157)
Meaning: there is no one who is successful except them.” (Majmu’ Fataawa vol 19 p.95-97)
Allaah, The Most High, sent His Messenger Muhammad (sallallaahu ‘alaihi wa sallam) as a bringer of glad tidings and a warner to the world, and to bring them out of darkness and into light. He likewise sent him with signs and proofs as evidence of his truthfulness and of his being a Messenger of Allaah. These signs and proofs were not only to be found before his advent or during his lifetime, but they are still to be found to this day.
Ibn Taymiyyah (rahimahullaah) said: “Muhammad (sallallaahu ‘alaihi wa sallam) has had the clear signs made for him before his being sent and at the time of his being sent and in his life and after his death until this time and until the establishment of the Hour(of Judgement). For indeed his mention and the mention of his Book and the glad tidings of that is present in the earlier Books.” (Al-Jawaab as-Saheeh vol 6 p.408)
It is the Prophets and the Messengers who called the people to the worship of Allaah alone, without any partners for Him, and to follow them in that which had been revealed to them, and this was the call of all of the Prophets, as Ibn Taymiyyah said: “Indeed the Messengers – all of them were commanded with Tawheed and they commanded with it. He, The Most High, said:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
((And We did not send before you any Messenger except We inspired to him that: none has the right to be worshipped but I [Allaah], so worship Me.)) (Al-Anbiyaa: 25)
So He made clear that it is a must that He inspired Tawheed to every Messenger.” (Majmu’ Fataawa vol 20 p.107)
The importance of the Prophets and Messengers is explained further by Ibn Taymiyyah who said: “Having faith in Prophethood is the basis of salvation and prosperity, so whoever does not actualise this domain; then the domain of guidance and misguidance becomes tumultuous upon him, as does faith and infidelity, and he cannot distinguish between error and that which is correct.” (Kitaab an-Nubuwaat vol 1 p.507)
He said likewise: “So in general; it befits the intelligent one to know that establishment of the religion of Allaah upon the earth is only by way of the Messengers (salawaatullaahi wa salaamuhu ‘alaihim ajma’een). So were it not for the Messengers; Allaah would not be worshipped alone without any partners ascribed to Him, nor would there be a legislation for Him upon the earth.” (As-Saarim al-Maslool p.177)
Therefore the sending of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) was a great mercy and favour from Allaah, The Most High, as he came with guidance and the true religion, a means of salvation for those who believe in that which he came with and follow his way, and so as Ibn Taymiyyah mentioned:
“Whoever examines the circumstances of the world, then it becomes clear to him that Allaah did not bestow favour upon the people of the earth with a blessing greater than His kind bestowal of his (the Prophet [sallallaahu ‘alaihi wa sallam]) being sent.” (Al-Jawaab as-Saheeh vol 5 p.88)
The following extract is a valuable analysis written by Shaikh ul Islaam Ibn Taymiyyah (d.1328CE/728H) concerning the true nature of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) and just some of the many proofs of his being a true Prophet which are relevant to this. The extract itself was taken from the work: Ash-Shamaa-il an-Nabawiyyah by Al-Haafidh Ibn Katheer (d.1373CE/774H) – the student and companion of Ibn Taymiyyah, and can be found on pages 163-169, the origin of the extract itself is from the famous work by Shaikh ul Islaam Ibn Taymiyyah entitled: Al-Jawaab as-Saheeh liman Baddala Deen al-Maseeh (vol 5 p.437-448). The extract here has some slight abridgment and footnotes have been added for further detail and understanding – all of which have been taken from the statements of Ibn Taymiyyah from his various works, together with reference to their sources.
A Closer Look at the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) and the Proofs of His Being a True Prophet
Ibn Taymiyyah (rahimahullaah) said:
“The biography of the Messenger (sallallaahu ‘alaihi wa sallam) and his mannerism and his statements and actions are from his signs; meaning from the proofs of his being a Prophet.
Likewise his Sharee’ah is from his signs and his nation is from his signs and their religion is from his signs and the miracles of the righteous ones from his nation are from his signs, and that becomes evident with careful reflection of his biography from the time he was born until he was sent forth (as a Prophet) and from the time he was sent forth until he died, as well as reflection of his lineage and his homeland and his origin and his manner of expression.
For he was of the most noble of the people of the earth in lineage, from the pure of the descendancy of Ibraheem (the Prophet Abraham), who was such that Allaah bestowed Prophethood and the Book in his descendants. So no Prophet came after Ibraheem except from his progeny, and Allaah granted him two sons: Isma’eel [Ishmael] and Is-haaq [Isaac], and He mentioned this one and that one in the Torah and gave the glad tidings in the Torah of that which was to come from the progeny of Isma’eel. So there was none from the progeny of Isma’eel in whom there manifested that which the prophecies had given the tidings of – except him, moreover; Ibraheem supplicated for the progeny of Isma’eel that Allaah should send to them a Messenger from amongst them.
Furthermore; the Messenger (sallallaahu ‘alaihi wa sallam) was from Quraish – the pre-eminent of the offspring of Ibraheem, then from the offspring of Bani Hashim – the pre-eminent of Quraish, and was from Mecca – the Mother of Towns and the city of The House that Ibraheem built and called the people to perform the pilgrimage to, and it does not cease to be sought as a place of pilgrimage since the era of Ibraheem, cited in the Books of the Prophets in the finest description.
Likewise he (sallallaahu ‘alaihi wa sallam) was from the most complete of mankind in upbringing and background, he did not cease being known for truthfulness and righteousness and justice, as well as possessing noble characteristics and desisting from indecency, oppression and every reprehensible description. That having been witnessed of him by all those who knew him before Prophethood, as well as by he who believed in him and he who disbelieved after Prophethood.
There was not known to be anything regarding him to find fault with – not in his statements or his actions or his mannerism, and no lie ever occurred from him and no oppression or indecency.
His physical constitution and appearance was of the finest form and the most complete of them and agglomerate of them in good qualities that signified his completeness. He was illiterate; from a people who were illiterate, knowing not – neither he or they of that which the people of the Book knew of the Torah and the Gospel, he did not read anything of the sciences of mankind nor had he sat with its people. He did not claim Prophethood until Allaah completed forty years for him. Then he came with an affair that was the most astounding of affairs and the greatest of them, and with speech that neither the earlier ones or the later ones had heard the like of, and he informed of an affair that none from his city and his people had known the like of.
Then he was followed by the followers of the Prophets; and they are the weak ones from the people, and he was belied by the people of authority and so they showed hostility to him and endeavoured in his destruction and the destruction of those who followed him through every possible way, just as the disbelievers used to do with the Prophets and their followers.
Those who followed him did not do so due to any desire or due to any fear, for he had no wealth with him to offer them and had no authoritative bodies to appoint for them and he had no sword for himself. Rather; the sword, influence and wealth were with his enemies, and so they harmed his followers with an array of harm – and they remained as patient ones in anticipation of reward, not defecting from their religion once the sweetness of faith and understanding had associated with their hearts.
Makkah (Mecca) was such that the Arabs would perform pilgrimage to it since the era of Ibraheem, so tribes of the Arabs would convene during the season, and he would come out to them in order to propagate the message to them and he would call them to Allaah whilst remaining patient at that which he would be met with from the belie of the belier and the estrangement of the uncivil and the shun of the one who would turn away.
Until he met with the people of Yathrib (later renamed as: Al-Madeenah) and they were neighbours of the Jews and they had heard news of him from them and had come to know of him. Therefore when he called them, they knew that he was the awaited Prophet about whom the Jews had informed them of. They had also heard regarding him that by way of which they knew of his status, as his affair had indeed become widespread and became manifest in some ten years. So they believed in him and gave him the pledge of allegiance upon his migration and the migration of his companions to their city and of Jihaad along with him. So he made the migration as did those who followed him to Al-Madeenah.
He did not cease to be unflinching with the command of Allaah in the most perfect way and its most complete, by way of truthfulness and justice and faithfulness. Not a single lie has been recorded from him, or an act of oppression against anyone or any betrayal of anyone. Rather he was the most truthful of people and their most just and the most faithful of them in pledge, notwithstanding the diversity of circumstances – by way of war and peace and security and fear and richness and poverty, and ability and inability and capability and weakness and scarceness and abundance and gaining the upper hand over the enemy at times and the enemy gaining the upper hand at other times.
Upon all of that he remained inseparable from the most perfect way and its most complete, until the call had become manifest in all of the land of the Arabs that had been filled with the worship of idols and with the reports of the soothsayers and with obedience to the creation in unbelief of the Creator, and of spilling of blood that is forbidden and cutting the ties of kinship, not knowing the Hereafter or the afterlife.
Thereafter they (the Muslims) became the most knowledgeable of the people of the earth and their most religiously devout and their most just and their finest, such that when the Christians saw them when they reached Syria, they said: ‘Those who accompanied the Messiah were not better than these people.’
These are the vestiges of their knowledge and action in the earth and the vestiges of others besides them, the intellectuals know full well of the difference that lies between the two affairs.
Yet; despite the manifestation of his affair and the obedience of the creation to him and their giving him precedence over that of themselves and their wealth; he (sallallaahu ‘alaihi wa sallam) died, and he did not leave behind a Dirham or a Deenar or a sheep or a camel, except his female mule and his weapon and his shield that was held in pledge with a Jew for thirty measures of barley which he purchased for his family, and there was in his possession some land from which he would spend upon his family, and the rest he would distribute for the welfare of the Muslims, thus it was decreed that he would not be inherited from; nor would his heirs take anything from that.
Nonetheless; he would at all times manifest remarkable wonders and the exclusive realm of miracles – the description of which would become lengthy, and he would inform them of that which had occurred and that which is to occur, and would command them with good and forbid them from evil and would make lawful for them the good things and would make forbidden upon them the evil and bad things.
He would likewise prescribe the legislation – one thing after another, until Allaah perfected His religion which He had sent him with, his legislation came as the most perfect legislation. There is no aspect of good that the intellects know of that is good except that he commanded with it, and no evil that the intellects know of that is evil except that he forbade against it, he did not command with anything and then it was said: ‘if only he had not commanded with it’ nor did he prohibit anything and then it was said: ‘if only he had not prohibited against it.’ He likewise made lawful for them the good things, he did not make forbidden anything from it like unto that which had been made forbidden in the legislation of other than him, and he forbade the evil and bad things; he did not make lawful anything from them as was made lawful by other than him.
He brought together the merits of that which the nations had been upon, hence in the Torah and the Gospel and the Psalms there is not to be mentioned a form of enlightenment concerning Allaah and the Angels and of the Last Day except that he came with it in the most perfect manner, and informed of things that were not in the (other) Books, and there is not in the Books an obligation of justice and compliance of high principle and commission of virtues and incitement in merits except that he came with it – and with that which is better than it.
Consequently; if the one who is gifted with sound judgment were to look into the acts of worship that he legislated and the acts of worship of other than him from the (other) nations, their virtue and superiority are made obvious to him, likewise is the case in the divine statutes and regulations and the rest of the legislations.
His nation is the most complete of nations in every virtue, and if their knowledge were to be measured against the knowledge of the rest of the nations; then the pre-eminence of their knowledge becomes apparent, and if their religion and their acts of worship and their obedience to Allaah were to be measured against that of other than them; then it becomes manifest that they are more devoutly religious than other than them. Likewise if their bravery and their jihad in the path of Allaah and their patience upon adversities for the sake of Allaah were to be measured; it becomes distinct that they are the greatest of people in warfare and the bravest at heart, and if their generosity and righteousness and the magnanimity of their souls were to be measured against other than them; it becomes noticeable that they are more generous and noble-hearted than other than them.
These virtues – by way of him (i.e. the Prophet [sallallaahu ‘alaihi wa sallam]) did they attain them, and from him did they learn them; and it was he who enjoined them upon them. Prior to that they had not been followers of a Book that he came with the completion of, as was the case of the Messiah who came with the completion of the legislation of the Torah.
For the virtues of followers of the Messiah and their sciences – some of them were from the Torah and some of them were from the Psalms and some of them were from prophecies and some of them were from the Messiah, and some of them were from those after him such as the disciples and those who came after the disciples. They also resorted to the speech of the philosophers and other than them until they incorporated – once they altered the religion of the Messiah – into the religion of the Messiah issues from the affairs of the disbelievers that were contrary to the religion of the Messiah.
As for the nation of Muhammad (sallallaahu ‘alaihi wa sallam), then they did not used to read a Book before him, rather their common masses did not believe in Moosaa (Moses) and ‘Eesaa (Jesus) and Dawood (David) and the Torah and the Gospel and the Psalms except on his part, and it was he who commanded them to believe in all of the Prophets and that they should acknowledge all of the Books that were revealed from Allaah, and he forbade them against making distinction between any one of the Messengers. Thus He, The Most High, said in the Book that he came with:
قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ * فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَوا ۖ وَّإِن تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ
((Say; “We believe in Allaah and that which has been revealed to us and that which has been revealed to Ibraheem [Abraham] and Isma’eel [Ishmael] and Is-haaq [Isaac] and Ya’qoob [Jacob] and Al-Asbaat [the twelve sons of Ya’qoob], and that which was given to Moosaa [Moses] and ‘Eesa [Jesus] and that which was given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted.” So if they believe in the like of that which you believe, then they are truly guided, but if they turn away, then they are only in dissension. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower.)) (Al-Baqarah: 136-137)
He, The Most High, said likewise:
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ * لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ
((The Messenger believes in what has been sent down to him from his Lord, and [so do] the believers. Each one believes in Allaah and His Angels and His Books and His Messengers, [saying] “We make no distinction between any of His Messengers.” And they say; “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the return.” Allaah does not burden a soul except [in accordance] to its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.)) (Al-Baqarah: 285-286)
His nation (‘alaihis salaatu was-salaam) do not permit that they should take anything as religion other than that which he came with, and they do not introduce innovation for which Allaah did not send down any authority, and they do not legislate into the religion that which Allaah did not permit.
However; that which he (i.e. the Prophet [sallallaahu ‘alaihi wa sallam]) related to them from the stories of the Prophets and their nations, then they take warning from them, and that which the people of the Book narrate to them that agrees with that which is with them, then they ratify it, and of that which the truth or falsehood is not known, then they withhold, and that which they know to be false they disprove.
Similarly; whoever introduces into the religion that which is not from it from the philosophical sayings of India and Persia and Greece or others, is deemed with them as being from the people of infidelity and innovation.
This is the religion that the companions of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) were upon as well as the generation that came after them, and it is what the Imaams of the religion who have a reputation of honour in the nation are upon, and is that which the main body of the Muslims and their masses are upon, and whoever exits from that is considered with the main body to be blameworthy, repelled, and it is the doctrine of the people of the Sunnah and the main body, those who are manifest (upon the truth) until the establishment of the Hour, those about whom the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:
لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الحَقِّ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ وَلَا مَنْ خَذَلَهُمْ حَتَّى تَقُومَ السَّاعَةُ
((There will not cease to be a group from my Ummah [nation] manifest upon the truth, they are not harmed by those who oppose them nor by those who forsake them – until the establishment of the Hour.)) 
Some of the Muslims may be at variance – despite their unanimity of this principle which is the religion of the Prophets in general – and the religion of Muhammad (sallallaahu ‘alaihi wa sallam) in specific, and whoever disagrees in this principle then he is considered with them to be heretical, dispraised. Not being like the Christians who innovated a religion which their senior-ranking scholars and worshippers established and due which their sovereigns made warfare and their general masses took as religious devotion, and yet it is a religion that has been innovated. It is not the religion of the Messiah or a religion of anyone besides him from the Prophets.
Allaah, The Glorified, sent His Messengers with beneficial knowledge and righteous action. So whoever follows the Messengers then there is procured for him the bliss of the life of this world and the Hereafter. There only enters into innovation he who has fallen short of following the Prophets – in knowledge and action. Therefore since Allaah sent Muhammad (sallallaahu ‘alaihi wa sallam) with guidance and the true religion, the Muslims of his nation accepted that from him, so all of the beneficial knowledge and righteous action that the nation of Muhammad are upon; they took it from their Prophet, as is manifest to every rational one that his nation is the most complete of nations in all of the virtues – scientifically and practically, and it is known that every integrity in the branch of the one who has been educated – it is in the origin of the instructor, and this necessitates that he (‘alaihis salaatu was-salaam) was from the most perfect of people in knowledge and religion.
These affairs obligate inevitable knowledge that he was indeed truthful in his saying:
إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
((Indeed I am the Messenger of Allaah to you all.)) (Al-A’raaf: 158)
He was not a dishonest fabricator, for indeed this statement is not uttered except by he who is from the best of mankind and their most complete – if he is truthful. Or he who is the most evil of mankind and their most wicked – if he is dishonest, and yet that which has been cited of the completeness of his knowledge and religion contradicts evil, wickedness and ignorance. So it has been determined that he is distinguished with the highest degree of integrity in knowledge and religion, and this necessitates that he was truthful in his saying:
إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
((Indeed I am the Messenger of Allaah to you all.)) (Al-A’raaf: 158)
Since the one who is not truthful is either one who deliberately lied or is mistaken, whilst the former necessitates that he was unjust – one who leads astray, and the latter necessitates that he was ignorant, misguided, and yet Muhammad (sallallaahu ‘alaihi wa sallam) – his knowledge negates his ignorance and the perfection of his religion negates deliberately lying. Knowledge therefore of his attributes warrants knowledge that he was not one to deliberately lie and that he was not ignorant to speak falsehood without knowledge. So if this one and that one are eliminated, it is determined that he was truthful; knowing that he was truthful, and due to this Allaah has declared him to be free from these two affairs in His saying, The Most High:
وَالنَّجْمِ إِذَا هَوَىٰ * مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ * وَمَا يَنطِقُ عَنِ الْهَوَىٰ * إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
((By the star when it descends. Your companion [Muhammad] has not strayed, nor has he erred. And he does not he speak from [his own] desire. It is naught but revelation that is inspired.)) (An-Najm: 1-4)
He, The Most High, said likewise regarding the Angel that came with it (the revelation):
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ * ذِي قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٍ * مُّطَاعٍ ثَمَّ أَمِينٍ
((Indeed it [the Qur’aan] is the word [conveyed by] a noble messenger [Jibreel – the Angel Gabriel]. Possessor of power, and eminent with the Lord of the Throne. Obeyed there [in the heavens] trustworthy.)) (At-Takweer: 19-21)
Then He said regarding him:
وَمَا صَاحِبُكُم بِمَجْنُونٍ * وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ * وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ * وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ * فَأَيْنَ تَذْهَبُونَ * إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ
((And your companion [Muhammad] is not mad. And indeed he [Muhammad] saw him [Jibreel] in the clear horizon. And he [Muhammad] is not a withholder of [knowledge of] the unseen. And it [the Qur’aan] is not the word of a rejected devil. So where are you going? Verily, it is not except a reminder for the creation.)) (At-Takweer: 22-27)
He, The Most High, said:
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ * نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ
((And truly, it is a revelation of the Lord of the creation. Which the trustworthy Rooh [Jibreel] has brought down. Upon your heart [O Muhammad] – that you may be of the warners. In clear Arabic language.)) (Ash-Shu’araa: 192-195)
Until His saying:
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ * تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ * يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ
((Shall I inform you [of him] upon whom the devils descend? They descend upon every lying, sinful one. They give ear, and most of them are liars.)) (Ash-Shu’araa: 221-223)
He, The Most High, made clear that Satan only descends upon the one whom is suitable for him – in order to attain his objective by way of him. For indeed Satan intends evil, and it is lies and wickedness, and he does not intend truthfulness and justice. Therefore he does not associate except with the one who has in him the capacity to lie – either deliberately or in error as well as wickedness. As error in the religion is from Satan also, as Ibn Mas’ood said when he was asked concerning an affair: ‘I say with regard to it from my judgment, so if it is correct, then it is from Allaah, and if it is an error then it is from me and from Satan, and Allaah and His Messenger are both free of it.’
Indeed the Messenger of Allaah is free from the descending of the devils upon him both intentionally and in error, contrary to other than the Messenger, for he may err and so his error is from Satan, even if it be that his error is forgiven for him. So if there is no known report of him in which he reported it and that he erred in it nor of an affair that he commanded in which there is wickedness, it is known that Satan did not descend upon him, rather it was but a noble Angel that descended upon him, and it is due to this that He said in another verse concerning the Prophet:
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ * وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ * وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ * تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ
((Indeed it is the word of a noble Messenger. And it is not the word of a poet, little is it that you believe. Nor the word of a soothsayer, little is it that you remember. [It is] a revelation from the Lord of Creation.)) (Al-Haaqah: 40-43)”
Ibn Taymiyyah stated: “Distinguishing between the truthful one and the liar has many methods in regard to that which is lesser than the claim of Prophethood, so how then with regard the claim of Prophethood? It is likewise known that whoever claims Prophethood is either from the most complete of people and their very best, or is from the most defective of people and their most despicable.” (Sharh al-Asbahaaniyah p.539)
Therefore mankind has many ways of ascertaining the truthfulness of that which is lesser than the claim of Prophethood, such methods have been known and utilised for centuries, and by way of them the people come to know of the true nature of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) and of the fact that he was the Messenger of Allaah and the seal of the Prophets.
Ibn Taymiyyah said: “The earlier Prophets informed that the false pretend Prophet does not endure except for a short time, and these are from some of the proofs that are utilised by the Christian kings; those about whom it is said that they are from the progeny of this Emperor (Heraclius) or other than him. Whereby he once saw a man reviling the Prophet (sallallaahu ‘alaihi wa sallam) over the heads of the Christians and was hurling accusations of lies against him. So he gathered the scholars of the Christians and asked them concerning the pretend Prophet as to; ‘how long does his prophecy remain?’ so they informed him of that which was with them of the report of the Prophets, that the lying fabricator does not remain except for such and such amount of years – a time span close to thirty years or its like. So he said to them: ‘This is the religion of Muhammad that has endured for more than five hundred years or six hundred years, and it is manifest, accepted, followed. So how can this one be a liar?!’” (Sharh al-Asbahaaniyah p.553-554)
It prevails today over one thousand four hundred years later, preserved and in its original form – and continues, and therefore:
“In general; his affair is more evident and more renowned and more astonishing and more magnificent and more extraordinary to common phenomenon than every affair which manifested in the world from humankind. So the like of this; if he were a liar; then for his lies there would be very many indications that would transcend enumeration – preceding and accompanying and succeeding. Indeed the one who makes a lesser claim than him; if he were a liar, his lies would necessitate by way of indications – that which would manifest his lies. So how then with the like of this?” (Al-Jawaab as-Saheeh vol 5 p.195)
So Allaah, The Most High, grants understanding of the innumerable proofs pertaining to the truth, and He guides Whom He wishes to His religion, as Ibn Taymiyyah stated:
“So do not be astonished at the abundance of proofs pertaining to the truth and the indiscernibility of that upon the great many. For indeed the proofs pertaining to the truth are plentiful; and Allaah guides whoever He wishes to a straight path.” (Dar Ta’aarud al-‘Aql wan-Naql vol 7 p.85)
وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين
 “The exceptional character which Allaah described Muhammad (sallallaahu ‘alaihi wa sallam) with, it is the religion that is comprehensive of all that which Allaah commanded with – unrestrictedly, and its reality is hastening to embark in compliance upon that which is loved by Allaah, The Most High, with goodness of soul and ease at heart.” (Abridged from Majmu’ Fataawa vol 10 p.658)
 “As for the miracles of the pious devotees, then they too are from the signs of the Prophets, since they are only for those who bear witness of their Messengership. So they are a proof of the truthfulness of the witness of them with Prophethood.” (Kitaab an-Nubuwwah vol 2 p.801)
 “He, (Allaah, The Most High) said regarding Al-Khaleel (Ibraheem – ‘alaihis salaam):
وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ
((And We ordained in his descendants Prophethood and the Book.)) (Al-Ankaboot: 27)”
(Al-Jawaab as-Saheeh vol 5 p.220)
“Allaah, The Most High, made Prophethood and the Book to be in his descendants, and sent the Prophets after him with his religion, He, The Most High, said:
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
((Then We revealed to you, [O Muhammad], that you should follow the religion of Ibraheem, who was upon the true religion; and was not of the polytheists.)) (An-Nahl: 123)”
(Al-Fataawa al-Kubra vol 5 p.194)
 “Allaah has made clear in His Book a proclamation to the people of the Book and establishment of proof over them with that which He manifested from the distinguishing characteristics of the messengership of Muhammad (sallallaahu ‘alaihi wa sallam) and with that which is in their own Books from that and that which they distorted and altered from their religion and confirmed that which the Messengers before came with. Such that if a person of the scripture who is a just scholar were to hear that, he would find all of that to be from the clearest proof and more confirmatory as evidence.” (Majmu’ Fataawa vol 4 p.108)
 “The people of Makkah were well aware of his circumstance; and that he did not learn that from anyone. Then he informed them of the unseen which no one knows except by Allaah’s instruction of it to him. This then was from the signs of his messengership, and a proof of his Prophethood – upon them first and upon other than them thereafter. For they had been witnesses to him, knowing that he did not learn that from anyone, and others besides them know that through numerous successive reports concerning him, and it is known that his people were deniers of him, and with their avidity of defamation of him – together with their knowledge of his circumstance; had he have learned from the people of the scripture; they would have said: ‘This he has learned from them.’” (Al-Jawaab as-Saheeh vol 5 p.120)
 “If you were to inquire into the stories of the Prophets that have been mentioned in the Qur’aan, you will find that their nations were destroyed only when they harmed the Prophets and confronted them with repulsive statement or action.” (As-Saarim al-Maslool p.119)
 “As for the people of the Sunnah and hadeeth, then it is not known that a single one of their scholars or a righteous one from their masses ever turned back from his statement and his belief. Rather they are the greatest of people in having patience upon that, even if they are tested with varying forms of tribulation and are subject to trial with an array of affliction, and this is the position of the Prophets and their followers from the earlier ones such as the people of the trenches and their like, and such as the predecessors of this Ummah (nation) and the companions and the followers (of the companions) and other than them from the great Imaams.” (Naqd al-Mantaq p.42)
 “Eemaan (true faith) has for it a sweetness in the heart and a delight that nothing is equal to at all.” (Majmu’ Fataawa vol 18 p.295)
“Eemaan (true faith) – if it comes into contact with the heart and its joy merges with it – the heart does not become discontented with it. Rather in loves it and is pleased with it. For indeed it has a sweetness in the heart and a delight and happiness and splendour that would not be possible to express to the one who has not experienced it.” (Majmu’ Fataawa vol 10 p.648)
“Indeed the one who is sincere to Allaah experiences from the sweetness of his servitude to Allaah that which prohibits him from his offering servitude to other than Him. Since; there is nothing with the heart that is sweeter or more pleasant than the sweetness of Eemaan in Allaah, Lord of the creation.” (Abridged from Majmu’ Fataawa vol 10 p.215)
 “Ikrimah said from Ibn ‘Abbaas: ‘When the Prophet (sallallaahu ‘alaihi wa sallam) returned to Makkah, and there entered the season (of pilgrimage), a group from the Ansaar made the Hajj. So the Prophet (sallallaahu ‘alaihi wa sallam) arrived at a group from them. So he recited to them the Qur’aan and called them to Allaah and informed them of that which Allaah had given him and so they became certain and their hearts were reassured by his call, and they came to know of that which they used to hear from the people of the Book of their mention of him by his characteristics and that which he would call them to. So they accepted him as being truthful and believed in him, and it was from the factors of good which Allaah conveyed to the Ansaar in that which they used to hear from the reports of his characteristics. So when they returned to their people they began calling them in secret and informed them of the statements of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) and that which Allaah had sent him with from illumination and guidance and the Qur’aan. So they entered into Islaam until there was hardly a home to be found from their dwellings except that a people from them had inevitably accepted Islaam.” (Al-Jawaab as-Saheeh vol 1 p.396)
 “The reports of the understanding that the people of the Book had with them concerning the characteristics of Muhammad (sallallaahu ‘alaihi wa sallam) in the earlier books are successive from them.” (Al-Jawaab as-Saheeh vol 2 p.366)
“It has been an unbroken continuous succession from many of those who accepted Islaam that the reason for their Islaam – or from the greatest reason of their Islaam was their knowledge of his mention in the earlier scriptures, either because his mention is to be found in the scriptures; and such was the basis of many of those who accepted Islaam from long ago and recently, or either due to that which was confirmed with them from the reports of the people of the Book, such as the Ansaar. Since from the greatest of factors for their Islaam was that which they would hear from their neighbours – the people of the Book by way of his mention and his description and of their awaiting his arrival, and that from amongst the best of them – upon whom it was not imperative to reside in the region of Yathrib – despite its harshness whilst leaving behind the land of Ash-Shaam despite its ease (of dwelling) – were doing so only out of awaiting this Arab Prophet who was to be sent from the progeny of Isma’eel.” (Al-Jawaab as-Saheeh vol 5 p.190-191)
“I have myself seen from the copies of the Psalms that in which there is the clear citation of the Prophethood of Muhammad (sallallaahu ‘alaihi wa sallam) – by his very name, and I saw another copy of the Psalms and I did not see that in it. Therefore it is not implausible that the characteristics of Muhammad (sallallaahu ‘alaihi wa sallam) are to be found in some copies – that which are no to be found in others.” (Al-Jawaab as-Saheeh vol 3 p.50)
 “From them are those who regard this to be from the flaws of Muhammad (sallallaahu ‘alaihi wa sallam) and his nation, and yet they are inattentive of that which is with them from the fact that Allaah commanded Moosaa with fighting the disbelievers, and so the Children of Israel fought them by his order, and Yusha’ (Joshua) fought them, and Dawood (David) and other than them from the Prophets, as well as Ibraheem Al-Khaleel (Abraham) fought – in order to repel the oppression from his companions.” (Al-Jawaab as-Saheeh vol 5 p.236)
 “In general; it is known by agreement of the people of the earth, that there has not come after the Messiah he who has prevailed over the world, inwardly and outwardly and to whom the hearts and bodies have submitted, and is obeyed in secret and in open, during his lifetime and after his death, in all eras and in the best of regions – east and west – other than Muhammad. Indeed the kings are obeyed outwardly not inwardly, and they are not obeyed after their deaths, and the people of religion do not follow them with an obedience from which they hope for the reward of Allaah in the abode of the Hereafter as well as fearing the punishment of Allaah in the abode of the Hereafter – in contrast to the Prophets.” (Al-Jawaab as-Saheeh vol 5 p.305-306)
 “He would come to them with the signs that signified proof of his (sallallaahu ‘alaihi wa sallam) being a Prophet, and his miracles were in excess of a thousand miracles, such as the splitting of the moon and other than it from the signs, similarly the miraculous Qur’aan and likewise informing of the people of the Book who came before him and the glad tidings of the Prophets concerning him and such as the news of the soothsayers and invisible callers concerning him. Likewise the example of the story of the elephant which Allaah made as a sign the year in which he was born, as well as that which occurred in the year of his birth from wonders that signified proof of his Prophethood and such as the filling of the sky and the shooting of meteors within it by way of which the devils would be driven away – in contrast to what had been customary before his being sent forth as well as after his being sent. Likewise his relating the unseen which no one could know of except by the instruction of Allaah, The Mighty and Majestic, without there being anyone from humankind who taught it to him.” (Al-Jawaab as-Saheeh vol 1 p.399-400)
 “The way of the Prophets (‘alaihim as-salaam) is that they command the creation with that in which is their welfare, and they forbid them from that in which is their corruption, they do not busy them with rhetoric regarding the reasons of the universe as is done by the philosophers. Indeed that is of much toil – of little benefit or necessitates harm, and the like of the Prophet (sallallaahu ‘alaihi wa sallam) is like a physician who enters upon a patient and so he sees his sickness and knows it, then tells him to drink such and such and avoid such and such. Thus; he does that and so his objective by way of cure is attained.” (Iqtidaa as-Siraat al-Mustaqeem p.318)
 “So caution, caution O individual that you should dislike something from that which the Messenger (sallallaahu ‘alaihi wa sallam) came with, or that you repel it due to your desire or out of upholding your doctrine or your Shaikh or due to your being preoccupied with lusts or worldliness. For indeed Allaah did not obligate upon anyone the obedience of anyone except the obedience to His Messenger (sallallaahu ‘alaihi wa sallam) and to take that which he came with in such a way that even if the servant were to oppose the whole of creation and followed the Messenger (sallallaahu ‘alaihi wa sallam) – then Allaah would not ask him of his opposition to anyone. Indeed whoever is obeyed or followed is only followed in accordance with the Messenger (sallallaahu ‘alaihi wa sallam), otherwise; were he to command with that which is contrary to that which the Messenger (sallallaahu ‘alaihi wa sallam) commanded with, he is not to be obeyed. Know that and hear and obey, and follow and do not innovate.” (Majmu’ Fataawa vol 16 p.528-529)
 “In it (the Qur’aan) is a mention of the afterlife and the establishment of the proofs upon it and its detail and a description of Paradise and the Fire – that which the like of is not mentioned in the Torah. Likewise in it is a mention of the story of Hud and Saalih and Shu’aib and other than them from the Prophets – that which is not to be mentioned in the Torah. In it is a mention of the Beautiful Names of Allaah and His Attributes and the description of His Angels and their types, as well as the creation of mankind and Jinn – that which the like of is not elaborated upon in the Torah. In it is a resolution of Tawheed with a variety of evidences – that which the like of is not mentioned in the Torah, and in it is a mention of the religions of the people of the earth – that which the like of is not mentioned in the Torah. In it there is debate of those in opposition and the establishment of proofs of the principles of the religion – that which the like of is not mentioned in the Torah, even though no Book was revealed from the heavens of better guidance than the Qur’aan and the Torah. Likewise in the legislation of the Qur’aan there is the allowance of the good things and the forbiddance of the harmful bad things whilst the legislation of the Torah; in it is the forbiddance of many of the good things upon them that were made forbidden for them as a punishment upon them. Likewise in the legislation of the Qur’aan there is the acceptance of blood-money (compensation) in the jurisprudence of blood – (cases of homicide and the like) that which is not legislated in the Torah, and in it there is the releasing of the heavy burdens and the fetters that are in the Torah which by way of it becomes clear that the favour of Allaah upon the people of the Qur’aan is more complete.” (Al-Jawaab as-Saheeh vol 5 p.72)
 “So whoever has knowledge and justice with him and so he looks into the Qur’aan and into other than it from the Books such as the Torah and the Gospel, or into the miracles of Muhammad (sallallaahu ‘alaihi wa sallam) and the miracles of others beside him, or into his legislation and the legislation of other than him, or into his nation and the nation of other than him, he will find that it has a superiority over other than it – which is not hidden except upon the one who is excessive in ignorance or wrongdoing.” (Al-Jawaab as-Saheeh vol 5 p.133)
 “Therefore you will find them referring the people to the legislative ruling of Islaam in matters of jurisprudence of blood and finances/property and the like of that, such that in some of their countries the king and army would all be Christian, and amongst them would be a small group of Muslims who have a judge, so they refer the people in matters of jurisprudence of blood and finances/property to the legislative ruling of the Muslims.” (Al-Jawaab as-Saheeh vol 5 p.105)
 “As for Muhammad (sallallaahu ‘alaihi wa sallam), then he was sent with a separate Book as well as a separate legislation – perfect and complete that does not require along with it a previous legislation that his nation would have to learn from other than him, or a legislation to come that completes his legislation.” (Al-Jawaab as-Saheeh vol 2 p.382)
 “You will find that the traditional Christian scholars – let alone their general masses, do not know of that which the Messiah abrogated from the laws of the Torah from that which he upheld, despite their agreement upon the fact that the Messiah did not abrogate it in its entirety, nor did he uphold it in its entirety. Rather he informed them that he only came to complete it – not to annul it, and he allowed some of that which had been forbidden in it, such as working on a Saturday. It is known that the purpose of the Messengers is to attest to their truthfulness in that which they inform of, and to obey them in that which they command, so if the Christian masses cannot distinguish that which he commanded them with from that which he did not command them with, or that which he prohibited them from against that which he did not prohibit them from – notwithstanding their acknowledgement that he upheld much of the laws of the Torah – rather most of it, and that he made lawful some of it and thus abrogated it and eliminated it, whilst they do not know this one from that one, they then are not acquainted with that which the Messiah came with nor do they know of that which Allaah commanded them upon the tongue of Moosaa (Moses) and the rest of the Prophets . Indeed; it is impermissible for them to act upon all of that which is in the Torah, rather the Messiah may have abrogated some of that by their own agreement as well as the agreement of the Muslims upon that.
It is likewise impermissible for them to suspend all of the laws of the Torah, rather it is obligatory upon them to act on that which the Messiah did not abrogate, and yet their masses do not know what he abrogated from that which he did not abrogate. It is therefore not possible for them to act upon the Torah and to benefit by way of it in religious law, until they know what is abrogated from it against that which is not abrogated.
Their general masses do not know that, they are therefore not upon a divinely revealed legislation from Allaah, not from the aspect of the Messiah nor from the aspect of Moosaa. So they do not know it – rather that is unknown to their masses and their general public – or to all of them. They were therefore in need of knowing what Allaah has legislated from that which He did not legislate. So Allaah sent Muhammad (sallallaahu ‘alaihi wa sallam) with a legislation in which He commanded with the good qualities of that which is in the two (other) Books, and as a substitute from that which He abrogated – with that which is better than it.” (Al-Jawaab as-Saheeh vol 5 p.55-56)
 “The Messiah (‘alaihis-salaam) was sent with the religion of Allaah which He had sent the Prophets before him with – and it is the worship of Allaah alone without any partners for Him, and the forbiddance of worshipping everything other than Him, and he made lawful for them some of that which Allaah had made forbidden in the Torah. Therefore some of the legislation of the Torah was abrogated. The Romans and the Greeks and others were polytheists who worshipped heavenly bodies and worldly idols, so the Messiah (‘alaihis-salaam) sent his messengers calling them to the religion of Allaah, The Most High. So they called them to the religion of Allaah, The Most High. So there entered he who was to enter into the religion of Allaah, and they remained upon that for a time. Then Satan made fair-seeming to the one that it was adorned to; to change the religion of the Messiah, and so they innovated a religion consisting of the religion of Allaah and His Messengers: that of the religion of the Messiah (‘alaihis-salaam), as well as the religion of the polytheists.” (Abridged from Al-Jawaab as-Saheeh vol 1 p.343-344)
 “The Muslims; as well as every rational one are impeded – after complete inspection; to acknowledge the Prophethood of Moosaa (Moses) and ‘Eesaa (Jesus) to the exclusion of Muhammad (sallallaahu ‘alaihi wa sallam). Since the methods to understanding it are more complete and greater, and there is no proof that is utilized as evidence for the Prophethood of other than him except that for his Prophethood it is more indicative. Indeed renouncing his Prophethood necessitates renouncing the Prophethood of other than him more so. Regardless; whoever says that; then he is contradictory, just as the rest of the people of falsehood are contradictory.” (Abridged from Al-Jawaab as-Saheeh vol 5 p.116)
 “The Prophets completed the natural disposition and enlightened the creation as occurs in the characteristic of Muhammad (sallallaahu ‘alaihi wa sallam):
ويفتح بها أعين عمي، وآذان صم، وقلوب غلف
((By way of it [the saying that none has the right to be worshipped except Allaah] the blind eyes are opened and deaf ears and enveloped hearts.)) (Reported by Al-Bukhaaree no.2125)
Whilst their opponents distort the perception and the intellect, just as they distorted the textual proofs, and yet it is by way of the perception and the intellect that the proofs are known, and the three methods: the perception and the intellect and the report; the opponents of the Prophets corrupt this one and this one and this one.” (Kitaab an-Nubuwaat vol 2 p.1095)
 “Whoever looks into the life history of the people (the companions) with knowledge and insight, and of that which Allaah had conferred upon them from virtues, then he knows in certainty that they were the best of creation after the Prophets, there has not been – and there cannot be the like of them, and they are the pre-eminent ones of the generations of this nation which is the best of nations and the most distinguished of them to Allaah, The Mighty and Majestic.” (Al-‘Aqeedah al-Waasitiyyah p.24)
 Reported by Muslim no.1920 – with slight variation in wording. “The most rightful of people to be the saved sect are the people of hadeeth and the Sunnah, those who do not have anyone for them to whom obedience is rendered and to whom they are ardent except the Messenger of Allaah (sallallaahu ‘alaihi wa sallam). They are the most knowledgeable of people regarding his statements and his circumstances, and the greatest of them in distinguishing between the authentic from it and the defective from it.” (Majmu’ Fataawa vol 3 p.347)
 “The Christians innovated a great deal of their religion – rather most of their religion, and they altered the religion of the Messiah and changed it, and so it is due to this that the disbelief of the Christians when Muhammad (sallallaahu ‘alaihi wa sallam) was sent is like unto the disbelief of the Jews when the Messiah (‘alaihi-salaam) was sent. For indeed the Jews had altered the laws of the Torah before the advent of the Messiah, so they disbelieved in that, and when the Messiah was sent to them, they belied him, and so they became disbelievers through alteration of the meanings of the first scripture and its regulations, as well as through denial of the second scripture.” (Al-Jawaab as-Saheeh vol 1 p.368)
 “So the Christians; their senior-ranking ones laid down for them their beliefs and legislations after the Messiah. They laid down the statutes and laws for them that which are not to be found in the Books of the Prophets; nor do they indicate that. Rather some of them are to be found in the Books of the Prophets but their senior ones added things from themselves that are not to be found in the books of the Prophets and so they altered much of that which the Prophets had legislated. That which is with the Christians by way of statutes and laws that comprise of the legislations of their religion, some of which are from the disciples whilst much of it is from the innovations of their senior ones – despite its opposition to the legislations of the Prophets.” (Abridged from Al-Jawaab as-Saheeh vol 1 p.341-343)
 “Goodness, bliss, completeness and welfare are confined in two qualities; beneficial knowledge and righteous action, and Allaah indeed sent Muhammad with the best of that, and it is guidance and the religion of truth, as He said:
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
((It is He Who sent His Messenger with guidance and the religion of truth, that He may make it prevail over all religion. And sufficient is Allaah as a Witness.)) (Al-Fath: 28)
All denominations give preference to these two qualities, however that which the Messenger came with is the very best of what is in them both, as He said:
إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
((Indeed this Qur’aan guides to that which is most upright.)) (Al-Israa: 9)”
(Majmu’ah ar-Rasaa-il al-Kubraa vol 1 p.186)
 “From that which is impossible is that Allaah should send a Messenger whilst commanding the people with attestation of him, and that there should not be in place that by way of which they come to recognize his truthfulness. Likewise whoever said: ‘I am the Messenger of Allaah’ then from that which is impossible is that it should be rendered as a mere notification – probable to validity and falsity as a proof for him and an evidence over the people. This is not presumed with regard to the most ignorant of the creation, how then with regard to the best of mankind?” (Kitaab an-Nubuwaat vol 2 p.639)
 “Whoever ponders over that which the Messengers (‘alaihim as-salaam) came with, in that which they informed of and that which they commanded with, then he will know that the like of this does not stem except from the most knowledgeable of mankind and their most truthful and most righteous, and that the like of this is not possible that it should stem from a liar who deliberately intends to lie and is a fabricator against Allaah with clear lies or that he is a mistaken ignorant one who is astray and thinks that Allaah sent him when He did not send him, because in that which he informs of and that which he commands with from precision and proficiency and a disclosure of realities and guidance for the created beings and a manifestation of that which the intellect knows on the whole but is incapable of knowing it in elaborateness – is that which makes it clear that it is from knowledge and experience and understanding to the utmost degree – which sets apart the most knowledgeable of creation from other than them. Therefore it is impossible that the like of that should stem from an ignorant astray person whilst in it there comprises mercy, welfare, guidance, goodness and direction for the creation in that which benefits them as well as a prevention of that which is harmful to them – and is that which makes it clear that it stems from a merciful devoted one who intends the utmost good and benefit for the creation.” (Sharh al-Asbahaaniyah p.571)
 “The liar; there becomes apparent in the very thing that he commands with and that which he informs of as well as what he does – that by way of which his lies become clear from many aspects, and likewise the truthful one; there becomes apparent in the very thing that he commands with and that which he informs of as well as what he does – that by way of which his truthfulness becomes manifest from many aspects.” (Sharh al-Asbahaaniyah p.540-541)
 “That which the Messenger came with is contrary to the intent of the devils, in the utmost contradiction. For there has never occurred an affair upon the earth of greater contradiction to the objective of the devils than the sending of Muhammad and revealing the Qur’aan upon him. Just as in the case of the magician, it cannot be for him to be a Prophet, likewise the one who is known for lying and wickedness, it cannot be for him along with that to be a Prophet, or to be a judge or witness or expounder of religious law – since lies and wickedness contradict the purpose of judging and witnessing and passing religious verdict. Then likewise that which is in the nature of the devils from desiring lies and wickedness contradicts that they should descend with this speech which is upon the utmost truthfulness and justice, it does not comprise of a single lie or any wrongdoing against anyone.” (Abridged from Al-Jawaab as-Saheeh vol 5 p.349)