ভূমিকা

This point is in fact the pivot on which the Prophets’ missions and actions are grounded, and is purposed for substantiating the Lord’s claim on His servants. A Prophet is then a conveyor of an epistle; he fears the Lord and works for evading His ire and torment in case he violates the instructions. For this reason, the Prophets were wont to call people to witness on the perfection of their conveyance.

In addition, they are not asked to enforce people to admit and accept their promulgations and, similarly, not admitted to submit people to their missions. As a second rule, coercion in matters of the divine religion is rejected. It is obligatory to preserve people’s freedom of believing or refutation. They are, likewise, free to commit themselves to the religion or to deviate.

This is the very meaning of opening the school of life in this world and testing people in guidance or deviation by giving them the ability to do good and evil, and the result will be declared on another stage and in another world. Drawing people to the religion by force is contrary to the principles of this divine test as well as to the freedom of choice. The second question is the Prophets’ goals being to minister to the grand issues of people and societies.

A messenger of Allah is compared to an engineer specialized in the construction of cultures, societies and history. The Prophets’ missions should thus be looked upon from these angles. A scholar must ask himself how people’s cultures and history should have been if a certain Prophet (S) had not been given the Divine Mission, and what changes had been made when that Prophet (S) conveyed the Lord’s Message.

In other words, we should wonder how paganism would have looked like nowadays if Prophet Abraham had not been chosen for conveying the Divine Mission or if he had not established the principles of monotheism.