Series of Answers by the Eminent Scholar Ata Bin Khalil Abu Al-Rashtah, Ameer of Hizb ut-Tahrir, to the Questions of His Facebook Page Followers "Fikri"
To Om Qutibah Odah
Question:
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu,
It is stated in the book The Islamic Personality, Volume 1, in the lesson "Prophets and Messengers," page 130:
"Our master Musa is a Prophet because he was revealed a law, and a Messenger because the law revealed to him was his own message. Our master Harun is a Prophet because he was revealed a law, but not a Messenger because the law revealed to him to convey to others was not his own message, but rather it was the message of Musa."
How can we reconcile what is mentioned in The Islamic Personality with what is established in the Book? Allah (swt) says:
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ
"So go to him and say, 'Indeed, we are messengers of your Lord...'" (Surah Taha 20:47)
فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ
"So go to Pharaoh and say, 'Indeed, we are the messenger of the Lord of the worlds.'" (Surah Ash-Shu'ara 26:16)
I have found in all the tafsirs that he is both a Messenger and a Prophet.
Answer:
Walaikum Assalam Wa Rahmatullahi Wa Barakatuhu,
First: Scholars have differed regarding the difference between a Prophet and a Messenger, with several opinions, including:
A Prophet is one to whom a law is revealed but is not commanded to convey it; if he is commanded to convey it, then he is a Messenger. It is stated in Fath al-Bari by Ibn Hajar al-Asqalani:
[Fath al-Bari by Ibn Hajar (11/112)] "...The terms 'Prophethood' and 'Message' differ in their original linguistic derivation. Prophethood comes from naba', which is news. Thus, a Prophet in conventional usage is the one informed by Allah of a matter that entails a legal obligation; if he is commanded to convey it to others, then he is a Messenger, otherwise, he is a Prophet and not a Messenger. Accordingly, every Messenger is a Prophet, but not vice-versa. Both Prophet and Messenger share a general matter, which is 'news' (naba'), and they differ in the 'Message' (risalah). Thus, if you say someone is a Messenger, it implies he is a Prophet-Messenger, but if you say someone is a Prophet, it does not necessarily mean he is a Messenger..."
A Messenger is one sent to convey revelation accompanied by a book, and a Prophet is one sent to convey revelation in general. Al-Ayni mentioned in Al-Binayah Sharh al-Hidayah:
[Al-Binayah Sharh al-Hidayah (1/116)] "...Then the difference between the Messenger and the Prophet is: A Messenger is one sent to convey revelation accompanied by a book, and a Prophet is one sent to convey revelation in general, whether with a book or without a book, such as Yusha (as). Thus, the term Prophet is more general than Messenger. This was stated by Sheikh Qawam al-Din al-Atrazi in his Sharh, and he followed the author of Al-Nihayah who said: 'The Messenger is the Prophet with whom there is a book, like Musa (as), and the Prophet is the one who informs on behalf of Allah even if there is no book with him, like Yusha (as).' It is from here that the Prophet (saw) said: 'The scholars of my Ummah are like the Prophets of the Children of Israel,' and he did not say 'like the Messengers of the Children of Israel.' Sheikh Akmal al-Din followed them in this and distinguished between them in this manner..."
(A Messenger is one who is revealed a law and commanded to convey it, while a Prophet is one who is revealed the law of another Messenger and commanded to convey it. Thus, a Messenger is one commanded to convey his own law, and a Prophet is one commanded to convey the law of someone else.) This is the opinion we have chosen and clarified in the book The Islamic Personality, Volume 1, pages 35-38 (Word file version):
[Prophets and Messengers: Prophet and Messenger are two different terms, but they both share the fact that law is revealed to them. The difference between them is that a Messenger is one who is revealed a law and commanded to convey it, while a Prophet is one who is revealed the law of another Messenger and commanded to convey it. Thus, a Messenger is one commanded to convey his own law, and a Prophet is one commanded to convey the law of someone else. Al-Qadi al-Baydawi said in the interpretation of the verse: 'And We did not send before you any messenger or prophet...'— 'A messenger is one whom Allah sends with a renewed Shari'ah to which he calls the people. A prophet is one whom Allah sends to confirm a previous Shari'ah.' Thus, our master Musa is a Prophet because he was revealed a law, and a Messenger because the law revealed to him was his own message. Our master Harun is a Prophet because he was revealed a law, but not a Messenger because the law revealed to him to convey to others was not his own message, but rather it was the message of Musa. Our master Muhammad is a Prophet because he was revealed a law, and a Messenger because the law revealed to him was his own message...]
This opinion is the most accurate and closest to the truth. The Hadiths of the Prophet (saw) clarify the reality of the Prophet and the difference between him and the Messenger. For example, it is mentioned in the agreed-upon Hadith from Abu Hazim, who said: "I sat with Abu Hurairah for five years and heard him narrating from the Prophet (saw) who said:
كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمْ الْأَنْبِيَاءُ كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكُونُونَ. قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَيْعَةِ الْأَوَّلِ فَالْأَوَّلِ؛ أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ
'The Children of Israel were ruled by the Prophets; whenever a Prophet died, he was succeeded by another Prophet. There shall be no Prophet after me, but there will be Caliphs, and they will be many.' They asked, 'What do you order us?' He said, 'Fulfill the pledge of allegiance to the first, then the next; give them their right, for Allah will question them about what He entrusted to them.'"
It is clear from this Hadith that the Prophets of the Children of Israel used to rule them, and that was by the Shari'ah of Musa (as), as is known and as the Hadith itself indicates by likening the nature of the work of the Caliphs to the work of the Prophets of the Children of Israel—meaning, in terms of managing the affairs of the subjects. Just as the Prophets of the Children of Israel ruled the people by the Shari'ah of Musa (as), so too the Caliphs rule the Muslims by the Shari'ah of Muhammad (as). This means that the Prophets of the Children of Israel did not bring a new Shari'ah but followed the Shari'ah of Musa (as). Thus, this Hadith indicates that a Prophet is one who receives revelation and conveys it to the people, but he does not convey a new law; rather, he conveys the law of a Messenger who preceded him. It is also understood from this that a Messenger is one who brings a new law that can be followed by the Prophets who succeed him, as was the case with the Prophets of the Children of Israel in relation to Musa (as). Therefore, the Hadith referred to above is among the evidences for the reality of the difference between a Prophet and a Messenger.
Second: The Reality of our master Harun (as):
As we mentioned in the text quoted above from the book The Islamic Personality: "Our master Musa is a Prophet because he was revealed a law, and a Messenger because the law revealed to him was his own message. Our master Harun is a Prophet because he was revealed a law, but not a Messenger because the law revealed to him to convey to others was not his own message, but rather it was the message of Musa." This means that based on our preferred definition of Messenger and Prophet, we concluded that Harun (as) is a Prophet and not a Messenger in this sense, because Harun (as) was a follower of Musa (as) in matters of the law, and the Shari'ah texts testify to this, as explained below.
Regarding the two noble verses mentioned in the question, let us briefly look at their interpretation from some books of Tafsir:
A- [Tafsir al-Nasafi (2/297)]
فَأْتِيَاهُmeaning Pharaohفَقُولا إِنَّا رَسُولاَ رَبّكَto you... so they went to him and delivered the message and told him what they were commanded.قَالَ فَمَن رَّبُّكُمَا يا موسىHe addressed both of them and then called one of them because Musa is the primary one in Prophethood and Harun is his follower...It is also stated in [Tafsir al-Nasafi (2/464)]:
فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَThe wordالرسولwas not dualized as it was dualized in His statementإِنَّا رَسُولاَ رَبّكَbecauseالرسولcan mean the one sent (al-mursal) or the message (al-risalah). Thus, in the first instance, it was used in the sense of the "one sent," so it had to be dualized. Here, it was used in the sense of the "message," so the singular, dual, and plural descriptions are equal. Or it is because they are united and in agreement upon one Shari'ah, as if they were a single messenger. Or it is intended that each of us is a messenger.أَنْ أَرْسِلْmeaning: send, because the word messenger includes the meaning of sending and also includes the meaning of a statement:مَعَنَا بَنِي إِسْرَائِيلَhe wants him to let them go with them to Palestine, which was their dwelling place... they delivered the message to him, and Pharaoh recognized Musa...B- [Tafsir al-Qurtubi (13/93)] "...Allah’s statement:
فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ. Abu Ubaidah said:رسولhere is in the sense ofرسالة(message), and the implication based on this is: 'We are possessors of the message of the Lord of the worlds.' Abu Ubaid said: It is permissible forالرسولto carry the meaning of the dual and the plural. The Arabs say: 'This is myرسولي(messenger) and myوكيلي(agent),' and 'These two are myرسوليand myوكيلي,' and 'These are myرسوليand myوكيلي.'... and it was said: its meaning is that each one of us is a messenger of the Lord of the worlds."C- By studying these two verses and other verses where Harun (as) is mentioned with the term "sending" or "message," it becomes clear that his mention with the term "sending" was always alongside Musa (as), meaning as a follower to him. For example, Allah’s statement:
ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ
"Then We sent Musa and his brother Harun with Our signs and a clear authority." (Surah Al-Mu'minun 23:45)
وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَاناً فَأَرْسِلْهُ مَعِيَ رِدْءاً يُصَدِّقُنِي إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ
"And my brother Harun is more fluent than me in tongue, so send him with me as a helper to confirm me. Indeed, I fear that they will deny me." (Surah Al-Qasas 28:34)
وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ * قَوْمَ فِرْعَوْنَ أَلَا يَتَّقُونَ * قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ * وَيَضِيقُ صَدْرِي وَلَا يَنْطَلِقُ لِسَانِي فَأَرْسِلْ إِلَى هَارُونَ * وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخَافُ أَنْ يَقْتُلُونِ * قَالَ كَلَّا فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُسْتَمِعُونَ * فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ * أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ
"And [remember] when your Lord called Musa, [saying], 'Go to the wrongdoing people—The people of Pharaoh. Will they not fear Allah?' He said, 'My Lord, indeed I fear that they will deny me. And that my breast will tighten and my tongue will not be fluent, so send for Harun. And they have a charge of crime against me, and I fear they will kill me.' [Allah] said, 'No. Go both of you with Our signs; indeed, We are with you, listening. So go to Pharaoh and say, "Indeed, we are the messenger of the Lord of the worlds, [commanded to say], 'Send with us the Children of Israel.'"' (Surah Ash-Shu'ara 26:10-17)
اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي * اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى * فَقُولَا لَهُ قَوْلاً لَيِّناً لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى * قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى * قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى * فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى * إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى
"Go, you and your brother, with My signs and do not slacken in My remembrance. Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allah]. They said, 'Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress.' [Allah] said, 'Fear not. Indeed, I am with you both; I hear and I see. So go to him and say, "Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance. Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away."'" (Surah Taha 20:42-48)
It is clear from all these texts that Harun (as) was not described as a Messenger individually; rather, the discourse using this description was regarding Musa and him together, meaning that Harun (as) was not independent in being described as a Messenger.
D- However, when the speech in the Noble Qur'an referred to Harun (as) individually and independently in description, he was called a Prophet, not a Messenger. This is while the Qur'an affirmed the description of Messenger and Prophet together for Musa (as). Allah (swt) says:
وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصاً وَكَانَ رَسُولاً نَبِيّاً * وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيّاً * وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيّاً
"And mention in the Book, Musa. Indeed, he was chosen, and he was a messenger and a prophet. And We called him from the side of the mount at [his] right and brought him near, confiding [to him]. And We gave him out of Our mercy his brother Harun as a prophet." (Surah Maryam 19:51-53)
Regarding Musa (as), He said that he was
رَسُولاً نَبِيّاً, but for Harun (as) immediately after, the Qur'an did not affirm for him the description of Messenger; rather, it sufficed by describing him with Prophethood:أَخَاهُ هَارُونَ نَبِيّاً. This supports the understanding we have adopted: that Musa (as) is the Messenger-Prophet because a new law was sent to him and he was commanded to convey it, while Harun (as) is a Prophet and not a Messenger because he followed Musa (as) and was commanded to convey Musa’s message and law without being independent with a new law. The following is mentioned in Tafsir Ibn Kathir regarding these verses:[Tafsir Ibn Kathir (5/237)] "...When He mentioned Ibrahim al-Khalil and praised him, He followed it by mentioning the Kalim (the one spoken to by Allah), saying: 'And mention in the Book, Musa. Indeed, he was chosen...'
وَكَانَ رَسُولا نَبِيّاًHe combined both descriptions for him, for he was among the great Messengers, the five possessors of resolve (Ulul 'Azm): Nuh, Ibrahim, Musa, Isa, and Muhammad... and His statement:وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيّاًmeaning: We answered his request and intercession for his brother, so We made him a prophet, as He said in the other verse: 'And my brother Harun is more fluent than me in tongue, so send him with me as a helper to confirm me. Indeed, I fear that they will deny me,' and He said: 'You have been granted your request, O Musa,' and He said: 'So send for Harun. And they have a charge of crime against me, and I fear they will kill me.' For this reason, some of the Salaf said: No one interceded for another in a worldly intercession greater than the intercession of Musa for Harun to be a prophet. Allah (swt) said: 'And We gave him out of Our mercy his brother Harun as a prophet.' Ibn Jarir said... from Ibn Abbas regarding His statement: 'And We gave him out of Our mercy his brother Harun as a prophet,' he said: Harun was older than Musa, but He meant: He granted him his prophethood."From what has been mentioned above, it is clear that according to the definition we adopt for a Prophet and a Messenger, Musa (as) is a Prophet because he was revealed a law to convey, and a Messenger because he was revealed a law for himself. As for Harun (as), he is a Prophet because he was revealed a law, but he is not a Messenger because the law revealed to him to convey was not his own law, but rather the law of his brother Musa (as).
This is what we prefer in this matter, and it is the opinion adopted by us. Allah is Most Knowledgeable and Most Wise.
Your brother, Ata Bin Khalil Abu Al-Rashtah
12 Shawwal 1444 AH Corresponding to 02/05/2023 CE
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