An Elementary Study of Islam — Page 29
Mirza Tahir Ahmad 29 religion by the declaration that all the people of the world, at different times, were blessed with the advent of divine messengers. According to the Holy Quran, the institution of prophethood is universal and timeless. There are two terms used to indicate the same office, each with slightly different connotations. The term An-Nabi has the connotation of prophecy. Those whom God chooses to represent Him are implanted with the knowledge of certain important events regarding the future. They are also told of things past which were unknown to the people, and his knowledge of them stands as a sign of his being informed by an All-Knowing Being. The prophecy as such establishes the truth of the prophets so that people may submit to them and accept their message. The second term used in connection with prophets, is Al-Rasool or Messenger. This refers to such contents of the prophet’s revelation as deal with important messages to be delivered to mankind on God’s behalf. Those messages could be speaking of a new code of law, or they could simply be admonishing people for their past lapses in reference to previous revealed laws. Both these functions unite in a single person, and as such all prophets can be termed as messengers and all messengers as prophets. According to Islam, all prophets are human beings and none bear superhuman characteristics. Wherever some miracles are attributed to prophets, who are understood to indicate their superhuman character, the categorical and clear statements of the Quran reject such a notion. Raising of the dead is one of such miracles attributed to certain prophets. Although similar descriptions are found in many divine scriptures or religious books, according to the Quran they are not meant to be taken literally, but have a metaphorical connotation. For instance, it is attributed to Jesus as that he raised the dead into a