Was a prophet sent to every community, and what is the number of prophets?
The Qur’an informs us that Allah sent prophets to every community and there were several prophets between the first Prophet Adam (as) and the last Prophet Muhammad (saw). It is stated in the 10th verse of Surah al-Hijr, “Indeed, We sent messengers before you (O Prophet) among the groups of early peoples” Similarly, the 36th verse of Surah al-Nahl declares, “We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So travel throughout the land and see the fate of the deniers!”
These verses indicate that Allah the Almighty ensured that no community was without a prophet throughout history. The 78th verse of Surah al-Mu’min further asserts, “We already sent messengers before you. We have told you the stories of some of them, while others We have not.”
Furthermore, the 15th verse of Surah al-Isra clarifies, “And We would never punish a people until We have sent a messenger to warn them.” From this verse, it is evident that Allah dispatched prophets to all communities and nations. While the Qur'an mentions the names of only 25 of these prophets, it's worth noting that it's stated through hadiths that there were 124,000 prophets (Ahmad ibn Hanbal, Musnad, V, 266). This means that Allah (swt) sent prophets to every region, yet not all their names are explicitly detailed in the Holy Qur'an, the Bible, or the Torah. This is because the Holy Qur’an explicitly asserts that there were no communities or ummahs to which a prophet was not sent (Fatir, 35:24; Nahl, 16:63; Yunus, 10:47).
What does ibadah mean and how is it categorized?
The term "ibadah" encompasses meanings of “worship, obedience, submission, servitude, acting modestly, and acknowledging the as divine.” As a religious term, it signifies “the conscious obedience that expresses glorifying Allah and being close to Him (swt), and drawing closer to Him (swt), resulting in reward based on actions and intentions”. Worshipping Allah stands as the pinnacle of obedience and reverence. It is stated in the Holy Qur’an that humankind was created to worship Allah (Dhariyat, 51:56), and all prophets invited people to worship Allah (Baqarah, 2:83).
The concept of worship, as portrayed in the Holy Qur’an, encompasses numerous meanings, including tawhid (Nisa, 4:36), obedience (Baqarah, 2:172), dua (invocation) (Mu’min, 40:60), submission (Fatiha, 1:5), faith and good deeds (Nisa, 4:172-173), tasbih (extolling) and prostration to Allah (A’raf, 7:206), and being aware of and knowing Allah (Dhariyat, 51:56). Correspondingly, it entails adhering to the commands and prohibitions of Islam while preserving the boundaries set by Allah in the most comprehensive sense. In order for a behavior to be considered an act of worship, one should have faith (iman), intention (niyyah), and sincerity (ikhlas). Worship should be performed with the consent of Allah and should comply with Islam. Acts of worship are generally examined under four categories in terms of practicing: a) Acts of worship performed by the heart such as with iman, sincerity, intention, contemplation, marifah, patience, and taqwa (piety). b) Acts of worship performed by the body such as salah (prayer), fasting, dua, and dhikr, in addition to being physically benevolent to parents, treating people well, and visiting relatives (silat al-rahim). c) Acts of worship performed with wealth and property such as zakat, sadaqah, helping the relatives and the poor, and infaq (spending for the sake of Allah). Finally, d) Acts of worship performed with both body and wealth such as hajj (pilgrimage).
Did ritual prayer (salah) exist before the Prophet Muhammad (saw)?
It is stated in the Qur’an that the prophets before the Prophet Muhammad (saw) were entrusted with the responsibility of performing ritual prayers as well. This is evident in verses such as Baqarah, 2:83; Yunus, 10:87; Hud, 11:87; Ibrahim, 14:37, 40; Maryam, 19:30-31, 54-55; Ta-Ha, 20:14; Anbiya, 21:72-73; and Luqman, 31:17. These verses indicate that ritual prayer was not exclusive to the followers of the Prophet Muhammad (saw) but was practiced during the times of preceding communities as well. Likewise, although it is reported that there were basic pillars such as standing, bowing, and prostration in the ritual prayers of the previous ummahs, there are no comprehensive descriptions available about how they performed their ritual prayer.
Is euthanasia permissible?
According to Islam, taking one’s own life is forbidden (haram). Euthanasia, which involves ending the life of a person who has no hope of recovery in medical terms or ending the life of a person who is experiencing severe pain with the assistance of another person, is considered suicide for the person making the request and murder for the person carrying it out. It is stated in the Holy Qur’an, “O believers! Do not devour one another’s wealth illegally, but rather trade by mutual consent. And do not kill each other or yourselves. Surely Allah is ever Merciful to you. And whoever does this sinfully and unjustly, We will burn them in the Fire. That is easy for Allah” (Nisa, 4:29, 30), “…Do not take a human life—made sacred by Allah—except with legal right. This is what He has commanded you, so perhaps you will understand” (An’am, 6:151). The Prophet (saw) advised against desiring death due to suffering and distress (Bukhari, Marda, 19). Engaging in an activity, even desiring it when it is forbidden, is a grave offense. These teachings are evidence that shows that it is never permissible to end the life that Allah has entrusted without a valid ground. This is because it means breaking the limits set by Allah and rebelling against His will (Tahtawi, Hashiyah, 602). The sufferings and grievances faced by the believers are considered a form of atonement for their sins. Furthermore, in today’s rapidly advancing field of medicine, there is a possibility of finding treatment options even for the most hopeless patients.
