Trustworthiness (1/3)

The second attribute of Prophethood is amana, an Arabic word meaning trustworthiness and derived from the same root as mu’min (believer). Being a believer implies being a trustworthy person. All Prophets were the best believers and therefore perfect exemplars of trustworthiness. To stress this principle, God summarizes the stories of five Prophets using the same words:

 “The people of Noah denied the Messengers. When their brother Noah asked them:  “Will you not fear God and avoid evil? I am a trustworthy Messenger to you.”” (Surah Ash-Shu'ara', 26:105-7)

Replace the name Noah with those of Hud, Lut, Shu‘ayb, and Salih, and you have a summarized version of these five Prophets’ trustworthiness.

Mu’min is also a Divine Name, for God is the ultimate Mu’min, the source of security and reliability. We put our trust in, confide in, and rely upon Him.  He distinguished the Prophets by their trustworthiness, and our connection to Him through the Prophets is based entirely on their trustworthiness and reliability.

Trustworthiness is also an essential quality of Archangel Gabriel.  The Qur’an describes Gabriel as one “obeyed and trustworthy” (Surah At-Takwir, 81:21). We received the Qur’an through two trustworthy Messengers: Gabriel and Prophet Muhammad. The former conveyed it; the latter related it to us.

The Trustworthiness of God’s Messenger

Prophet Muhammad was completely trustworthy toward all of God’s creatures. He was loyal and never cheated anyone.

God chose the Messenger for his trustworthiness so that he would devote himself totally to delivering the Message truthfully. He was so concerned about his duty that he would repeat the verses while Gabriel was reciting them to him. God finally revealed:

“Move not your tongue concerning (the Qur’an) to make haste therewith.  It is for Us to collect it, to establish it in your heart and enable you to recite it. So, when We have recited it to you, follow its recital. Then it is also for Us to make it clear to you.” (Surah Al-Qiyamah, 75:16-19)

As the Qur’an was given to him as a trust, he conveyed it to people in the best way possible.  He dedicated his life to this sacred cause, constantly aware of his responsibility.  In the last year of his life, when he was delivering the Farewell Pilgrimage’s sermon at Mount ‘Arafat, he reiterated the Commandments of God once more.  At the end of each sentence, he told the people: “In the near future, they will ask you about me.” He then would ask them if he had conveyed the Message to them, to which they responded, each time, with great enthusiasm:  “Yes, you have conveyed it!” He then would call upon God to witness their words.[1]

Specific Events

God’s Messenger never thought of concealing even a word of the Qur’an.  In fact, we read in the Qur’an several mild Divine admonitions for a few actions of his. If he wrote it, as some mistakenly claim, why would he have included such verses?

The Prophet was raised in a primitive society characterized by customs that contradicted reason as well as sociological and scientific facts. For example, as adopted children enjoyed the same legal status as natural children, a man could not legally marry his adopted son’s widow or ex-wife. This practice was abolished, for adoption does not create a relationship comparable to that with one’s biological parents. God solved this problem, as always, through the Messenger’s life in order to separate a legal fiction from a natural reality, and to establish a new law and custom.

Zayd, an emancipated black slave and servant of God’s Messenger, was also his adopted son. At the Prophet’s request, Zayd married Zaynab bint Jahsh. Nevertheless, it soon became clear that the marriage would not last long. Admitting that he was spiritually and intellectually inferior to his wife, Zayd thought it would be better for him to divorce her. In the end, the Qur’an commanded Muhammad to marry her: “We gave her in marriage to you.” (Surah Al-Ahzab, 33:37).

Of course, doing so would violate a strong social taboo.  As such, and because the Hypocrites would use this to defame him, he delayed announcing the Divine decree. God admonished him as follows:

“Then you said to him on whom God bestowed grace and unto whom you had shown favor: “Keep your wife to yourself and fear God.” But you hid in your heart that which God was about to make manifest because you feared the people [would slander you], whereas God had a better right that you should fear him.” (Surah Al-Ahzab, 33:37)

 ‘A’isha later commented: “If God’s Messenger could have concealed any Revelation, he would have concealed that verse.” [2]

If Muhammad had not been trustworthy, he would have done just that. However, such an act is contrary to his character and mission, and would mean that he had not delivered the Message. Furthermore, God prohibits him from doing this:

 “O  Messenger,  deliver what  has been  sent down  to  you from your Lord;  for if you do not,  you will not  have fulfilled your task of His  Messenger ship.  God will protect you from men. God does not guide the unbelievers.” (Surah Al-Ma'idah, 5:67)

So, God’s Messenger passed on whatever was revealed to Him.

 (Continued)