The concept of praise in the Qur’an
Entrance:
The word Hamad and its derivatives in the Holy Quran are among the words whose meaning has been completely distorted in dictionaries and interpretations, and thus the semantic meaning of it and the guidance that lies within this connotation has been lost and people have fallen into polytheism, which the connotation warns against in the verse (Praise be to Allah, Lord of the Worlds).
Dictionary of the vocabulary of the Holy Qur’an by Al-Ragheb Al-Isfahani:
Praise to God Almighty: Praising Him with virtue, which is more specific than praise and more general than thanksgiving.
Al-Jawhari’s Lexicon of Sahih: Praise: The opposite of vilification. You say: I have praised a man, he is praised, and he is praised, and praise is greater than praise, and praise is broader than thanksgiving. And the Muhammadan: The one whose praiseworthy qualities abound
Ibn Manzoor’s Arabic tongue: Hamd: Praise: The opposite of blame; it is said: I praised him for what he did, hence praise is the opposite of reproach
Ibn Faris’s Language Measures: Praise: H, M and D are one word and one root indicating the opposite of blame. It is said, “I praise a man, I praise him. A man is praiseworthy and praiseworthy when his praiseworthy qualities are abundant and not reprehensible.
The Etymological Dictionary by Muhammad Hassan Jabal:
This lexicon although it is a Hadith lexicon (1436 e / 2015 He came very close to the meaning of the word Hamad, and even hit it in some aspects, but he could not abstract the meaning to be applicable to all derivatives of the word (Hamad) in the Holy Qur’an
It is said: I have protected a place or land: I am satisfied with its habitation or pasture. It is also said that food is not praiseworthy. That is, it is not praiseworthy. [In Taj]: The shepherds are praising the pasture. In the Grand Dictionary, it is translated as “they accept it”
The central meaning: The richness of the interior of the body with the appropriate nourishment that strengthens and nurtures it: The fact that it is praiseworthy means that it is a place where there is plenty of nourishing food for people to settle. In the light of this, it is understood that the food that does not have Muhammadah is that which does not nourish and does not succeed in its eater, i.e. does not strengthen him and does not grow him. The food that has Muhammadah is that which nourishes, helps, and strengthens. The shepherds who praise the pasture, i.e., accept it, only seek or guide each other to it in terms of its being praiseworthy, i.e., having Muhammadah, i.e., having success in the livestock they graze.
The origin of praise, in short, is satiation, hunger, and the strength that comes with it: Giving, giving, and favoring.
The expression “praise” should be understood as carrying something of the meaning of the abhorrent and lasting favor, as well as the strength and empowerment necessary for satiety and hunger, and the meaning of greatness necessary for satiety and hunger as well, based on the fact that food with praise is that which nourishes and strengthens, that is, nourishes and strengthens. (End of story).
To reach the meaning of Hamad, we will analyze the word Hamad from different aspects, away from its famous meaning in dictionaries, by using different schools to reach the meaning, the first of which is the school of Ibn Jinni, which says that the sharing of words in two letters leads to a sharing of some semantics, and the second is the school of semantics of the alphabetic letter with comparing the common in the morphological scale that leads to a sharing of some semantics, then studying the formation on the word in each derivation, which gives us the direction of the meaning as we said in the draft (semantic approach).
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It shares two letters in common with the word “Hamad”, the letters “Ham” and “D”:
We will take the meanings of words that share the letters “hamm” and “mad” from different dictionaries and then input these meanings into the AI to extract the common meaning of the letters “hamm” and “mad”:
Words that are shared with Hamad in the letters H and M are: Hammy, acid, lamb, lamb, lamb, Hamam, Hamar, Hamak, Hamash and Hamat.
Fever: The intensity of the heat, and to protect something is to protect, protect, protect and protect: He prevented and defended it.
Acid: That which is salty and bitter from the plant (i.e. a strong bitter taste). Lamb: H, M and L are the same root that indicates the lack of something
Ham: Some of them said that it means he has decreed what is to be~ It is also said: To heat water, to make it hot
“Nor a close friend” [Poets: 101]. He is a compassionate relative, because he rages to protect his relatives, and the origin of this is from intimate water.
The matter is feverish: (fever) H and M are different because it is very complex. One of its origins is blackness, the other is heat, the third is proximity and presence, the fourth is a kind of sound, and the fifth is purpose
Reds: The red of noon: I reddened the skin: Peel it and shave it.
Foolishness: Foolishness and foolishness: Foolishness: Foolishness: the opposite of reason, (foolishness).
Hamsish: A man with reddish legs: I browned the pot: I saturated its fuel. I also reddened the man: I made him angry: To stuff something: to collect it. Hamasha, Hamasha, Hamasha, Hamasha: Accuracy ~ (Hamasha) H, M and Shin are two origins: One is inflammation and agitation, and the other is subtlety
Hamat: Scratch him: peel it off.
A summary of the main semantics of the two letters (HAM):
What they have in common is strength and intensity in heat, flavor, or the power to pick up something.
It can be said that the root meaning from which most meanings are derived is: severity, strength, and containment (preventing or minimizing)
Common to both letters M and D:
frozen, quenched, quenched, quenched, extended, baptized, baptized, quenched, sheathed, and thumped
frozen: It is the solidification of a fluid thing from cold or otherwise.
damping: Khaa, Mim and Dal are the same root, indicating the stillness of movement and falling. A fire is dormant if its flame is dormant. A fever when its glow subsides. It is said of a person who has fainted: Dormant ~ dormant: Suppressed grief.
Tide (Oceanic Dictionary): The torrent, the height of the day
Al-Mud: (Language Measures) Al-Mim and Dal are a single root indicating dragging something in length, and connecting something to something in elongation
baptized: Pillar: A pillar is a strong thing that extends through a thing to hold it upright (i.e. to stand up or hold on to)..,
Willfulness: The righteousness of something, whether upright or stretched out, as well as in opinion and desire.
Thickened: The lack of water coming out due to the intensity of its retention in its community. (Thamdeh) Thamdeh, Mim and Dalal are one root, which is the smallest part of something
Thamud and Thamud: Little water that has no substance.
Samad: (Samad) Sad, Mim and Dal are two origins: One is the intention, the other is the hardness in something ~ Samad: Both Samad and Samad to him: He aimed at him. Samad: An approximate height with a thickness and a compactness, i.e., mute.
Ghamd: (Ghamd) The ghayn, mim, and dal are one valid root, indicating covering and concealment. The scabbard, broken: The sheath of the sword
God had mercy on him: immersed him in it
The common meaning of the two letters (D):
It refers to the final state of being of an object, whether that state is absolute extension or complete cessation and coherence
When we add the meaning of (Ham) with the meaning of (Mud), we will reach the meaning of the word (Hamad) according to the common connotations with the rest of the words:
From the first subscriber (Ham): Strength and intensity in heat, defense, taste, or power.
From the second common denominator (D): The final state of being of a thing, whether that state is absolute extension or complete cessation and coherence
From the above subscribers, the connotation of the word ” Hamad ” is:
Praise is a force or quality that is characterized by intensity and inevitability, and is characterized by persistence and extension with coherence and impermanence.
This is the meaning of the word (Hamad) according to the meanings of the common words, and if we add to it the meaning of the letters, the H is a letter that indicates heat, the product of power or energy, the M is a letter that indicates gathering and gathering, and the D is a letter that indicates pushing and pushing, so we can put an abstract definition of the word Hamad:
Praise is the energy inherent in things and the impetus for the realization, extension, cohesion, and impermanence of actions.
This meaning will be strange to the reader because what has been entrenched in the collective memory is that praise is synonymous with thanksgiving and contrary to vilification, but this is what we reached through the above cognitive tools without any bias for a priori connotation, and we note that this meaning is consistent with what the author of the etymological dictionary (Muhammad Hassan Jabal) reached, but he limited the connotation to the energy inherent in the food and the energy inherent in the planting, for food and livestock, where he said: (Praise is the richness of the inner body with food that suits it from food that strengthens it and develop it: It is like a mangrove, which is the place of pasture, for being praiseworthy means that it is full of satiating pasture in which it is settled. In light of this, it is understood that food that does not have praise is that which does not nourish and does not succeed in its eater (i.e. does not strengthen him or grow him). According to the abstract meaning we have arrived at, the interior of the body is rich in latent energy that makes it nourishing and gives power to drive the realization of actions.
Therefore, every particle in the universe has its own potential energy that, when activated, turns into a driving force that achieves the results that result from the activation of that energy.
Examples to approximate the meaning of praise:
Praise in matter or atomic praise: The energy in the nucleus of an atom that binds the components of the nucleus (protons and neutrons) together and whose detonation produces a destructive momentum.
Praise in societies (revolutionary praise): It is the accumulated anger as a result of injustice and needs a spark that leads to an extended revolution that works to change the system.
Positive praise for individuals: The individual’s own ability and his desire to change his reality by increasing his knowledge and education, all of this turns into a driving force to achieve positive change for the individual.
With this abstract connotation of the word (Hamad), we will enter the verses of the Holy Qur’an in which the word Hamad is mentioned with its various derivatives to try to understand the meaning of the context according to the meaning we have reached.
Alhamdulillah in the Quran:
Praise in the Holy Qur’an is a word that indicates that God Almighty has created in every particle of this material and moral universe a latent force that has its own laws that the Khalifa can discover, activate, and transform it into a driving force in all areas in which each individual or society operates. Thus, we understand the verse Alhamdulillah to be a positive acknowledgment that all the latent and driving energy in this universe belongs to Allah, the Creator of the laws of command and control, and the Lord of the Worlds, the Creator of the laws of matter.
The word Hamad, with its various derivations, appears 68 times in the Quran:
It is twice used as a noun derived from the abstract triple word Hamad as an active noun (al-Hamdoon) and an object noun (Mahmouda)
Those who repent, those who worship, those who praise, those who praise, those who worship, those who kneel, those who prostrate, those who command what is good, those who forbid what is evil, those who keep the boundaries of Allah, and those who preach good news to the believers ( 112){Surah al-Tawba 112}
{And of the night, pray for it as an act of worship, that your Lord may raise you to an exalted position 79} Surat al-Israa 79
It is also mentioned 5 times as a proper name in the form of Muhammad and Ahmad: {{{And Muhammad is but a messenger before whom there were messengers before him, so if he dies or is killed, you will turn on your heels, and whoever turns on his heels will do nothing harm to Allah, and Allah will reward the thankful ones}} 144 Al-Imran
When he came to them with the proofs, they said, “This is clear magic.” (6) Surat al-Saf, verse 6
It occurs once in the present tense:
{{{Do notthink that those who rejoice in what they have done and love to be praised for what they have not done, do not think that they are exempt from punishment; for them is a painful punishment (188).
It is found 17 times in the form of the word Hamid, such as: And know that Allah is rich, Hamid.
It is mentioned 43 times in the form of Hamad:
We note the following:
- In some verses, praise is attributed to God:
{Praise be to God, who created the heavens and the earth and made darkness and light; then those who disbelieve in their Lord will be justified (1).
- In some verses, praise is attributed to Allah, the Lord of the Worlds:
{Glory be to God, Lord of the Worlds {2} }Surat al-Fatiha
- In some verses, the verb is “praise the Lord”:
{ Praise the praise of your Lord and be one of those who prostrate {98} } Surat al-Hajar98
{When your Lord said to the angels, “I will make you a successor in the earth,” they said, “Will you put someone in it who will corrupt it and shed blood, while we praise your praise and honor you?” He said, “I know what you do not know (30)} Al-Baqarah 30
- And other times in the form of “praise be to him”:
He is God, and there is no god but Him, and He has the credit in the first and the last, and to Him belongs the judgment, and to Him you shall return. Stories 70
{Praise be to Allah what is in the heavens and what is in the earth; He has the kingdom and He has the praise, and He is over all things almighty (1)} Al-Taghabin 1
According to our previous definition of praise based on the connotation of the word, which is the power inherent in things and the impetus for the realization of actions, this is a general definition of the word praise, and its connotation in the Holy Quran does not deviate from this meaning, but the specificity of the meaning in the Holy Quran revolves around four levels:
- The limited praise that individuals do and attribute to themselves.
- Praise that is done by individuals but returned to God Almighty.
- Praise that belongs to Allah.
- The praise that creatures do with the support of God.
The praise that individuals do and attribute to themselves:
When individuals perform praise, they explore the details of the thing they want to activate and know its internal laws that control it, then they activate these laws, so what they have done is to activate the praise of the thing, and any detail in this existence has its praise, that is, its inherent laws within it that govern its activation, and here is praise as the power inherent in things and whoever activates it does not have to believe in God, which means it is available to all people. For example, those who praise the energy of corn and those who praise agricultural land to increase its productivity.
To praise your farm, for example, is to activate all of its internal laws to produce the crop you want with optimal quality.
Praise that is done by individuals and attributed to God:
We said that every detail in the universe has its latent ability that can be discovered and activated to achieve the purpose of its creation, and man, during his interaction with the universe, can activate the power of any latent part, but he can deal with what he has done with a mechanism in the sense that they are steps he took to achieve a prior result that he knows, and there is another person Shirk is when you think that you are the one who created these laws and not the one who activated them, or you think that the agronomist who gave you the full recipe is the one who controls it, and then you consider praise to him instead of attributing it to Allah, the Lord of the Worlds. Or as Qarun said about his wealth:
He said, “I have received it on the basis of my own knowledge, or does he not know that Allah has destroyed before him a number of villages that were more powerful than him and more numerous, and that the guilty are not held accountable for their sins.
Stories 78
There are those who refer all the knowledge of the laws of what he does and the actualization of its steps back to Allah Almighty as a source, meaning that the praise comes from Allah Almighty and also returns what he does to Allah Almighty in order to draw closer to Him, and here it is (praise to Allah), and the lam indicates that the property is for Allah in addition to that it indicates the return of what he did to Allah Almighty, meaning (praise from and to Him) and as Allah Almighty said:
Say: “My prayer, my ritual prayer, my ritual rites, my living and dying are for Allah, the Lord of the Worlds.
There is no other partner for Him, and thus I have been commanded, and I am the first of the Muslims.
Al-Anam 162/163
The praise that belongs to God Almighty, which is in the form of His:
And there is no God but He; He has praise in the first and the last, and He has judgment, and to Him you shall return.” [Stories 70]
Note that praise and judgment indicate that He is the creator of both, and this context categorically denies that praise means praise.
Praise be to Allah in the heavens and in the earth and in the evening and in the daytime and when you appear.” [Al-Rum 18]
“Praise be to Allah what is in the heavens and what is in the earth; to Him belongs the kingdom and to Him belongs the praise. And He is over all things.” [Al-Taghban 1]
“Praise be to Allah, who has what is in the heavens and what is in the earth, and to Him belongs the glory in the last, and He is the Wise and Knowledgeable One.” [Saba 1]
The formula “His praise” leads to the fact that all the components of the universe have God’s praise, that is, all their latent power that can be activated according to their laws and their full ownership to Him, meaning that there is no atom in the heavens or in the earth except that the laws of their existence belong to Him.
As he says in the following verses:
And you shall not be in any affair, nor shall you recite any Qur’an, nor shall you do any work, except that We shall be witnesses to you as you do it, and there is not a particle of an atom in the earth, nor in the sky, nor is there anything smaller or greater than that, except in the Book of the Lord. nor in the heavens, nor is there anything smaller or larger than that, except in a clear book.” [Yunus 61]
“And He who is in the heavens is God, and on earth is God, and He is the wise and all-knowing” [Al-Zukhuraf 84]
The praise that creatures do with the support of God:
Since the ownership of all the powers inherent in things belongs to Allah, it leads to the conclusion that if any creature wants to move according to the full support of Allah, the best way for its movement (tasbih) is to be in accordance with the laws of the things it owns, so that its movement is in harmony with the complete system of creation, and its tasbih is in praise of Allah Almighty:
{12} It is He Who shows you lightning in fear and in hope, and creates heavy clouds, and the thunder praises His praise , and the angels fear Him, and He sends the thunderbolts , and they strike whom He wills. And He sends the thunderbolts to strike whoever He wills, and they argue with Allah, and He is very severe.” [Al-Ra’d 12/13
] When we thought that the thunderbolts say (Glory be to God and praise be to Him), we cut (thunder) from the general context, which I firmly believe that the context shows the stages of the formation of lightning, which begins with lightning that creates heavy clouds, so the thunder moves according to the laws of praise (the force inherent in heavy clouds that drives lightning strikes whoever He wills, and the will here has to do with the one hit by the thunderbolt, as the will to hit is the fulfillment of its conditions).
The seven heavens and the earth and whoever is in them shall praise Him, and there is nothing that does not praise in His praise, but you do not understand their praise, for He is all-wise and all-forgiving. [Al-Israa’ 44] [Al-Isra’ 44]
And there is nothing but praise in His praise, as we said earlier that everything in this universe moves according to the laws inherent in it, which leads to its impulse when it is activated, i.e. praise in praise of God.
And they said, “If we are bones and corpses, will we not be resurrected a new creation?” * Say, “Be stone or iron,” * or something of what is greater in your hearts. They will say, “Who will bring us back?” Say, “He who first created you?” They will bend their heads and say, “When will it be?” Say, “I hope it will be soon.” * They will bend their heads and say, “When will it be? On the day when He calls you, you will respond in praise of Him, and you will think that you have only lived for a little while.” [Al-Israa’ 49/51] According to the context of the verses, which begin by questioning the possibility of resurrection, Allah Almighty explains that
the laws of resurrection are pre-programmed that the laws of resurrection are pre-programmed and have their own praise, which is from the praise of their Lord (i.e. their latent power that needs to be activated to start the impulse and resurrection), so the response is according to a driving force that is activated upon invitation
{The Day He calls you, and you respond in praise of Him, and you think that you have stayed but a little while (52)} Al-Israa’ 52
benign:
The word Hamid indicates that the one described is characterized by the quality of praise in a constant and permanent way, which is an internal quality in him and that he performs it. We said that praise is the power inherent in things that is released when they are activated, so Hamid is the one who possesses the praise of things and has the ability to activate them.
For example, when it is associated with spending and wealth, it indicates that Allah is the one who owns His laws and has the power to activate them:
“O youwho believe, spend from the good of what you have earned, and from what We have brought forth for you from the earth, and do not devote yourselves to the evil of what you have earned, for you are not takers of it, except in the event that you are unaware of it. You are not takers of it except when you are willing to give it away, and know that Allah is rich and praiseworthy.” [Al-Baqarah 267]
When it is associated with the gift of the newborn, it indicates that the latent and perfect laws of creation are owned by him and he is the one who does them:
They said, “Do you marvel at the command of Allah?” They said, “Allah’s mercy and blessings are upon you, the people of the house, for He is praiseworthy and glorious . [Hud 73]
When associated with the Book, it indicates that the Book leads those who follow it to be on the path of the One who owns the power of all things and who has the power to activate it and will give you this power:
T
he Book that We have sent down to you to bring people out of darkness into light by the permission of their Lord to thepathof theAl-Aziz, the Al-Hamid, [Ibrahim 1]
and so on in all the 17 verses in which the word Al-Hamd is mentioned in the form of Hamid.
Saying thank God:
When you praise something, it means that you have activated all its potentials to achieve what you want and to prevent yourself from polytheism, you attribute your action that you did or your praise that you praised to its source, which is Allah, the Lord of the Worlds, then we notice that the saying Alhamdulillah that we say in the tasbeehs after the prayers is meaningless unless we convey it to acknowledge that all the powers inherent in things have their source in Allah, the Almighty, and that we are motivated to move to activate them, that is, Alhamdulillah (intention and action) and then we have praised the Living One who does not die, as He said:
And put your trust in the Living One who does not die, and praise His praise, and He is sufficiently aware of the sins of His servants.” [Al-Furqan 58]
Ahmad and Muhammad:
The word Ahmad is mentioned in a verse:
When Jesus, the son of Mary, said, “O children of Israel, I am the messenger of God to you, confirming what is before me of the Torah and announcing a messenger who will come after me whose name will be Ahmad.” When he came to them with the proofs, they said, “This is a clear sorcery.
We can read it according to two perspectives, each perspective has a different connotation, but the two connotations include the meaning of praise that we have reached. The first perspective, if we consider it as an adjective, is on the weight of (Af’al), that is, the Messenger whom Isa, peace be upon him, preached to the children of Israel is characterized by being more praiseworthy than others, and a characteristic that is characterized by him in any comparison with others, he is Ahmad, that is, the powers that lie within him of everything are more activable and stronger than the other prophets of the prophets.
As for the second perspective, if we consider that Ahmad in the verse is a verb that is transitive to the object of the verb Hamad, due to the addition of the alef al-mahmuz before the verb, then the verb turns into Ahmad and transitive to the object on which the act of praise is performed, then the characteristic of the Messenger is that he transfers the property of praise to others, and the Messenger is Ahmad for all who follow him, that is, he makes all those with him have the ability to activate the powers inherent in science, matter, society, and everything, that is, his followers will transfer to them the ability to activate praise and this is his character and message.
For example, we can say, “The Prophet praised the laws of society, i.e., the Prophet unleashed the forces inherent in the laws of society to change it, and here he himself performed the act of praise.
As for Muhammad, it means that praise is activated in him in the sense that the latent forces of change are activated in him and that he has the ability to praise everything, which is similar to enriched uranium, and as we said that praise in the Holy Quran is a word that indicates that Allah Almighty has created in all the particles of this material and moral universe a latent force within it that has its laws that the caliph can discover, activate, and turn it into a driving force in all fields in which each individual or society works. Therefore, Muhammad was activated with the ability to move all laws and activate them for the benefit of his message because Muhammad is built for the passive, which indicates that the praise was done on him according to a specific program, and this program that made him Muhammad, praise him for those with him, and this is the Muhammadan phase that we will discover in the next stage.
Ahmad is a messenger to the Israelites:
When Jesus, the son of Mary, said, “O children of Israel, I am the messenger of God to you, confirming what is before me of the Torah and heralding a messenger who will come after me, whose name is Ahmad.” When he came to them with the proofs, they said, “This is clear magic.” {Saf 6
And an apostle of all:
{We
did not send you except as a preacher and a warning to the people, but most people do not know (28)} Surah Sheba 28
Just as We have sent a messenger among you to recite Our verses to you, to purify you, to teach you the Scripture and wisdom, and to teach you what you did not know
Al-Baqarah 151
The word “Muhammad” is mentioned in the Qur’an in four verses, and the Tallah deals with it as the proper name of the Prophet, peace be upon him, but I always say that the names and words in the Holy Qur’an are semantic, that is, they do not have to be proper names, but rather the function of the name, so many skeptics of the Muhammadan message say that the history books of that time in Mecca do not contain anyone whose name was the flag Muhammad to prove that the entire message was composed later, and even the
We said that the word “Muhammad” refers to a person in whom the property of praise has been activated, that is, the property of activating the latent powers of change in all areas, and that it is a possibility that anyone can acquire if they follow the Muhammadan approach to the human soul.
So, in the Holy Qur’an, Allah Almighty has mentioned four ranges in the activation of praise and taught them to us by the name Muhammad to read and reflect on them in the following points:
I: Muhammad is worshipped without God:
During people’s interaction with messengers according to their supernatural abilities, Satan intervenes to convince them that this messenger is God himself and that he deserves worship, as God Almighty said to tell us what people did with the Messenger of God, Jesus, when they saw his miracles and worshipped him without God.
When Allah said, “O Jesus son of Mary, are you saying to people that they should take me and my mother as gods besides Allah?” He said, “O Allah, it would not be right for me to say what I have no right to say, for if I have said it, You know what is in my soul and I do not know what is in your soul.{116} I did not say to them except what You commanded me, that they should worship Allah, my Lord and your Lord, and I was a witness to them as long as I remained among them, and when You died, You were the watchman over them, and You are a witness over all things. {117}} al-Ma’idah 116/117
The first verse tells us that people can be convinced of the messenger’s message and then relate to him and his abilities, then think that he has a direct relationship with God, and the last step is that their sick imagination leads them to think that he is God himself and they worship him without God, and this is what happened with the people at the time of Jesus, peace be upon him. This case is not specific to the people with Isa ibn Maryam, but it appeared again with the Prophet Muhammad, peace be upon him, when people thought that he would not die or be killed, which indicates that they stripped him of his humanity and raised him to the rank of God because they saw in him the abilities of praise, for everything that interacts with him, so God Almighty mentioned this case to us He confirms what they saw in him in softness, saw him in hardness, saw him in invitation and argument, saw him in fighting, saw him in his relationship with women and children, saw him in managing the state and in knowledge, but to transfer them to his normal human condition that is affected by the laws of death and life to teach us that taking his abilities out of his human framework will God mentioned Muhammad’s name in the verse to prove to us his ability to activate anything he deals with, but to introduce us to this possibility within the human framework that some have taken away from him, and this verse was as if it was being read to the followers of the Prophet Muhammad. This verse was like reading to Muhammad’s followers in the city the confusion and disbelief that happened to them at the moment his death was announced (and we can refer to the historical story at the moment of the Prophet’s death and the reaction of the companions recorded by history, which indicates their disbelief in his death, and the famous sermon of Sayyidina Abu Bakr al-Siddiq when he said: “Whoever worships Muhammad, Muhammad is dead, and whoever worships Allah, Allah is alive and does not die.
If he dies or is killed, you will turn back on your heels, and whoever turns back on his heels will do Allah no harm, and Allah will reward those who are thankful. {144} Whoever wants the reward of this world, we will give it to him, and whoever wants the reward of the Hereafter, we will give it to him, and we will reward the thankful. {145} } al-Imran 144/145
To this day, many of those who invoke the Prophet Muhammad, peace be upon him, take him out of the framework of humanity and elevate him to a higher rank that may reach in the imagination of many close to God, as in many of the poems in which they praise him, and in many of them there are passages in which there is blatant polytheism of the Prophet, peace be upon him, and his association with God, which tells us that this verse, just as it addressed those who lived through his death, tells us and those behind us that Muhammad has died and that his Muhammadan abilities are his message to us, which we can acquire if we follow his approach, so that praise will work in us.
II: Muhammad is the fulfillment of the prophets:
God Almighty made all the prophets in the course of history one of Muhammad’s activations, or in a different sense, Muhammad is the integration of all the prophets’ activations during the course of human evolution.
The ring:
The word seal took the meaning of the last, considering that sealing something is its completion, but the seal is what confirms that the sealed thing belongs to the owner of the seal or is the sign that confirms that what was sealed is attributed to the owner of the seal, and because the seal is always at the end, the seal in our daily dealings took the sign of the end of the thing, and this is what made people consider that Muhammad is the seal of the prophets as the last of them and that there are no prophets after him.
Muhammad is the Seal of the Prophets refers to the distinctive sign of all prophets, meaning that if you want to know whether a person is a prophet or not, look for any praise in him, and if you find him activating one of the laws of praise that Muhammad did, then he is a prophet.
Muhammad was not the father of one of your men, but he is the Messenger of Allah and the Seal of the Prophets , and Allah is all-knowing {40} O you who have believed, give Allah a great remembrance {41} and praise Him early and often. {42} He is the One who prays for you and His angels to bring you out of the darkness into the light, and He is merciful to the believers. {43} Their greeting on the day they meet Him is peace, and He has prepared a generous reward for them. {44} Al-Ahzab 40/44
The last verse tells us and confirms that the praise that Allah bestowed on the Prophet (peace be upon him) is in a verse:
{
Allah and His angels pray for the Prophet, O you who believe, pray for him and peace be upon him. {56} Al-Ahzab 56
assures us that this praise is available to everyone who follows the methodology and he will reach the state that Allah and His angels will pray for him as He prayed before on the Prophet, peace be upon him, making him Muhammad (peace be upon him).
If we follow the praise of some of the prophets, we find the following:
- Noah, peace be upon him, activated the ark-making praise:
{And We revealed to him, “Make the ark with Our eyes and Our revelation, and when Our command comes and the fountain is gone, put in it each of two pairs of hands, and your family, except those who have been predestined to it. And do not speak to me of those who have sinned, for they are drowned.{27} And when you and those who are with you are seated on the boat, say, “Praise be to God, who delivered us from the unjust people.”{28} Al-Mu ‘minoon 27/28
- Lot, peace be upon him, activated the praise of natural sexual relations
- Shu’ayb, peace be upon him, activated the praise of the kilo and the scale
- Abraham, peace be upon him, praised the worship of the one God and activated the praise of the rules of the house
- Yusuf, peace be upon him, praised the development and operationalization of economic and agricultural visions
- Moses, peace be upon him, was praised with the Israelites, the Hamanites.
- Jesus, peace be upon him, praised the laws of matter and spirit in controlling the laws of matter
- Muhammad, peace be upon him, was the Muhammad of all the prophets before and after him, so he is the distinguishing mark of all the prophets, i.e., he is the Seal of the Prophets.
{Indeed, those who believe and do good deeds will be guided by their Lord through their faith, and rivers flow from beneath them in the Gardens of Grace. {9} Their call therein is praise to Allah, and their greeting therein is peace, and their last call is praise to Allah, the Lord of the Worlds. {10} } Yunus 9/10
And our last supplication is that all praise is due to Allah, the Lord of the Worlds.
