When discussing aqidah (creed), we often stop at mere memorization during school. If asked, belief in the prophets is the fourth pillar of faith, right? We would all answer in unison: the fourth. But is our understanding complete at that point? Is it enough to simply memorize 25 names of prophets without understanding the essence behind them?
Certainly not. There’s a fundamental foundation often overlooked, especially when we are confronted with critical questions: “Can a Prophet commit sin?” or “How do we approach verses of the Qur’an that seemingly reprimand the Prophet?”
Through this article, we will dissect the understanding of faith in the Messenger of Allah by referring to two reliable books, namely Al-Kawkab Al-Wahhaj Syarah Shahih Muslim and Al-Fath Al-Mubin Syarah Al-Arba’in. This explanation will align our perspective with the creed of Ahlussunnah wal Jamaah.
Defining Faith in the Messengers
Many ask, what is the definition of belief in the prophets? Is it merely believing that they once lived in the past as historical figures?
In the book Al-Kawakib Al-Wahhaj, Sheikh Muhammad Al-Amin Al-Harari provides a very concise definition. He explains that belief in the Messenger means you affirm (tashdiq) with your whole heart that Allah SWT truly has a trustworthy messenger (shadiq).
Therefore, belief in the Messenger has a meaning far deeper than mere historical knowledge. This belief demands conviction that everything they conveyed—whether it be news of heaven and hell, the laws of ḥalāl and ḥarām, or stories of past nations—is absolute truth originating from revelation. Not a single thing did they fabricate themselves.
Also understand: What is the Meaning of Faith in Allah? | How Many Pillars of Faith are There and What Do They Mean?
Evidence of Truth Through Miracles
How do we know they are not lying? Allah equipped this Messenger of Allah with faith accompanied by clear evidence in the form of miracles. These are extraordinary events that defy the laws of nature, serving as a “stamp” of legitimacy from the Creator of the Heavens. When a Messenger demonstrates a miracle, it is as if Allah says: “This servant of Mine is truthful in what he conveys from Me.”
Miracles are not for showing off supernatural powers, but authentic proof so that people do not hesitate to follow their teachings.
The Concept of ‘Ismah: Is it True that the Prophet Never Sinned?
This is a discussion that most often sparks debate when discussing belief in the Messenger of Allah. However, the book Al-Fath Al-Mubin by Ibn Hajar Al-Haytami provides a firm and reassuring answer.
Prophets possess the characteristic of Ma’shum, or being safeguarded. This means that Allah protects their physical and inner selves from the stain of sin. This safeguarding encompasses:
- Protected from Major and Minor Sins: They are cleansed from all forms of disobedience that could degrade one’s dignity.
- Protected Throughout Life: This attribute of being infallible (ma’shum) applies not only when they were appointed as Prophets, but also before prophethood. This is the opinion favored and considered most correct (ash-shawab) by scholars.
The logic is simple. If a prospective Prophet had a bad track record or was known as a sinner before being appointed, his people would naturally find it difficult to believe. Allah closes this loophole by keeping them pure from birth.
The Logic of Human Superiority Over Angels
There is an interesting argument presented in Al-Fath Al-Mubin. We agree that Angels are sacred beings, without desires, and never disobey. However, our creed teaches that the rank of the Prophets is more noble than that of Angels.
If angels, whose level is below that of the Prophets, are ma’shum (protected from sin), then it is certainly the case that the Prophets—whose rank is higher—are much more deserving of being ma’shum. It is impossible that the creation most beloved by Allah would be less pure than the angels.
Responding to the Story of the “Sin” of the Prophet and Israiliyat
Perhaps you have read history books mentioning that Prophet Dawud (David) desired another man’s wife, or that Prophet Joseph was tempted by a woman. Be careful, for if we understand that faith in the prophets means believing in their purity, then we must be wary of Israiliyat stories (stories of the Children of Israel that have infiltrated interpretations).
Ibn Hajar al-Haytami issued a stern warning. Narratives depicting the Prophet committing shameful acts or sins must not be relied upon, even if they are recorded in certain books of exegesis (tafsir) or history—and even if cited by prominent scholars such as al-Baghawi or al-Wahidi. We must not give credence to reports that tarnish the image of the Prophet’s sanctity.
What about Allah’s Reprimands in the Al-Qur’an?
Then, what about the verses of the Qur’an that recount Prophet Adam eating the fruit of immortality? Wasn’t that a sin?
From the perspective of Sufism and advanced theology, the actions of the Prophets were not disobedience or criminal acts like those committed by ordinary humans. It is called Khilaf al-Awla (Acting against the better option), which means “abandoning the more preferable.”
They chose the “good” option, while the “best” option was available. Because of their close standing with Allah, even small errors (which might seem normal to us) are considered significant in the eyes of Allah. Allah’s reprimand towards them is a form of affection, not punishment for wrongdoing.
The Main Duty of the Messenger: The World and the Hereafter
The Messengers were sent to guide us in two aspects simultaneously: Ma’asy (worldly affairs) and Ma’ad (hereafter affairs). Human reason is limited. We may be clever at managing the economy (the world), but without the guidance of the Messenger, we are blind to what happens after death (the hereafter).
Furthermore, faith in the Messenger of Allah compels us to respect all Messengers without exception. We are forbidden from differentiating between them—for example, believing only in Prophet Isa but rejecting Prophet Muhammad, or vice versa. Rejecting one Prophet is the same as rejecting them all.
Original Text References
To ensure greater validity, here is the original wording from the book referenced in this writing.
1. From the Book Al-Kawakib Al-Wahhaj, Commentary on Sahih Muslim:
(و) الرابع أن تؤمن ب ـ (ـ رسله ) أي أن تصدق بأن لله سبحانه رُسلًا صادقين فيما أخبروا به عن الله تعالى مؤيدين من الله تعالى بالمعجزات الدالة على صدقهم وأنهم بلّغوا عن الله رسالاته ، وبينوا للمكلفين ما أمرهم الله ببيانه لهم ، وأنه يجب احترامهم وأن لا يفرق بين أحد منهم 1.
2. From the Book Al-Fath Al-Mubin, Commentary on Al-Arba’in (p. 161):
قزله: (ورسله) أي: بأنه أرسلهم إلى الخلق؛ لهدايتهم وتكميل معاشهم ومعادهم، وأيدهم بالمعجزات الدالة على صدقهم… وأنه تعالى نزَّههم عن كل وصمةٍ ونقصٍ، فهم معصومون من الصغائر والكبائر قبل النبوة وبعدها على المختار، بل هو الصواب… وما جاء في القرآن من إثبات العصيان لآدم، ومن معاتبة جماعة منهم على أمورٍ فعلوها. . فإنما هو من باب أن للسيد أن يخاطب عبده بما شاء، وأن يعاتبه على خلاف الأولى معاتبةَ غيره على المعصية2.
FAQ (Frequently Asked Questions)
In short, belief in the apostle is the pillar of faith number how many?
Belief in the Messenger is the 4th (fourth) pillar of faith, after belief in Allah, Angels, and His Books.
What is the difference between a prophet (nabi) and a messenger (rasul) in the understanding of faith in the messengers of Allah?
The Prophet received revelation for himself, while a Messenger received revelation and was commanded to deliver it to the people. However, in the pillars of faith, we are obligated to believe in both.
If believing in the Messenger means believing in all Messengers, is it permissible for us to follow the law of previous Messengers?
We are obligated to believe in the existence and truthfulness of the prophets of the past, however, the Sharia (law) that we follow is the Sharia of the Prophet Muhammad SAW as the final prophet who perfected previous teachings.
Conclusion
Understanding faith in the Messenger of Allah actually requires us to be more discerning and critical. It’s not just about believing in their existence, but also about safeguarding their honor in our hearts and minds. By believing in the purity of the Prophets, our hearts will be more at peace in taking them as absolute examples in living worldly life and preparing provisions for the hereafter.
May the explanation from the books Al-Kawkab Al-Wahhaj and Al-Fath Al-Mubin increase all of our Islamic knowledge.
Referensi
- Muḥammad al-Amīn al-Hararī, Al-Kawkab al-Wahhāj wa-al-Rawḍ al-Bahhāj fī Sharḥ Ṣaḥīḥ Muslim ibn al-Ḥajjāj, ed. Hāshim Muḥammad ʿAlī Mahdī, 1st ed. (Jeddah: Dār al-Minhāj, 2009), 2:40. ↩︎
- Ahmad bin Muhammad bin Ali bin Hajar al-Haytami, Al-Fath al-Mubin bi Sharh al-Arba’in, ed. Ahmad Jasim Muhammad al-Muhammad, Qusay Muhammad Nawras al-Hallaq, dan Abu Hamza Anwar bin Abi Bakr al-Shaykhi al-Daghestani, cet. 1 (Jeddah: Dar al-Minhaj, 2008), 160–61. ↩︎
