Quranic Objectives of Prophet Muhammad ﷺ Explained

Quranic Objectives of the Blessed Advent of Beloved Mustafa صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  (Part 02)

3. Purification of the Self and Moral Training

The human existence is not merely a combination of body and intellect; it also possesses an inner dimension, which is referred to as the spirit (rūḥ), the heart (qalb), and the self (nafs). If this inner self is pure, an individual walks the path of goodness, justice, sincerity, and humanity. Conversely, if this inner self becomes corrupted, then regardless of the intellect or power one possesses, they descend into the abyss of corruption, oppression, and self-love. This is precisely why a fundamental objective of the sending forth of the Prophets عَـلَـيْـهِمُ الـصَّلٰوةُ وَالـسَّـلَام was Tazkiyah—the purification of the human self and spirit, the refinement of their morals, and acquainting them with inner purity. This exact purpose is also a distinct and prominent aspect of sending forth the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم .

In numerous places, the Holy Quran has described "purification" (Tazkiyah) as an objective of sending the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم . In verse 151 of Surah al-Baqarah, it is stated:

كَمَاۤ اَرْسَلْنَا فِیْكُمْ رَسُوْلًا مِّنْكُمْ یَتْلُوْا عَلَیْكُمْ اٰیٰتِنَا وَ یُزَكِّیْكُمْ وَ یُعَلِّمُكُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ یُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَؕۛ(۱۵۱)

Just as We sent to you, from among you, a Messenger who recites Our verses to you, and purifies you, and teaches you the Book and profound knowledge, and teaches you that which you did not know. [1]

Here, " یُزَكِّیْكُمْ" (He purifies you) is mentioned separately and independently between "recitation" and "teaching," which highlights its significance.

The same concept is also mentioned in Surah al-JumuꜤah, Surah Āl ꜤImrān, and Surah al-Baqarah. It is evident from all these verses that the sending of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  does not only have an academic dimension, but spiritual reformation and moral training are also fundamental pillars of this mission.

The concept of Tazkiyah in the light of the Quran is vast. It includes strengthening faith, salvation from polytheism, cleansing the heart, rectifying intention, sincerity in deeds, purity of the tongue, modesty of the gaze, refinement of the self, and cultivation of excellent morals. The life of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was a living embodiment of this purification. The Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  stated:

اِنَّمَا بُعِثْتُ لِاُتَمِّمَ مَكَارِمَ الْاَخْلَاقِ

I have been sent only to perfect excellent morals.[2]

This hadith is the most comprehensive interpretation of Tazkiyah, in which moral purification, societal reform, inner cleansing, and noble character are declared the objectives of prophethood.

Upon studying the life of the Immaculate Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , the reality emerges that he transformed individuals engrossed in the worst of morals into the best of human beings. Those who were steeped in falsehood, alcohol, fornication, ignorance, oppression, vengeance, prejudice, and materialism became symbols of truthfulness, modesty, chastity, justice, piety, tolerance, and generosity through his companionship and teachings.

In today's materialistic era, where there is education but no upbringing, information but a lack of morals, and progress but an absence of spiritual tranquillity, we must implement the principles of Prophetic purification from our individual lives to the collective system, so that humanity may emerge from tribulations and return towards purity, love, peace, and light.

4. Fulfilling the Obligation of Propagation

A significant and fundamental objective of the advent of the Master of the Universe صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  is the propagation of the divine message (tablīgh). This means conveying whatever has been revealed by Allah to the people with complete honesty, clarity, and steadfastness, without any fear, greed, or expediency.

The Holy Quran describes this obligation with great magnificence. In verse 67 of Surah al-Māʾidah, Allah Almighty states:

یٰۤاَیُّهَا الرَّسُوْلُ بَلِّغْ مَاۤ اُنْزِلَ اِلَیْكَ مِنْ رَّبِّكَؕ-وَ اِنْ لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهٗؕ-وَ اللّٰهُ یَعْصِمُكَ مِنَ النَّاسِؕ-

Dear Messenger! Convey that which was revealed to you from your Lord. And if you do not do this, then you have not conveyed anything from His message. Allah will protect you from the people.[3]

Propagation is not an ordinary act but the very essence of the station of messengership. The Greatest Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was not merely made a recipient or carrier of revelation, but one who was to deliver this revelation to the people, and to do so without fear or weakness.

The entire life of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  is a practical exegesis of this verse. The oppressive atmosphere of Makkah, the stoning in Taif, the bloodshed of Badr and Uhud, the conspiracies of the hypocrites, the plotting of the Jews, the enmity of the polytheists, and the severe opposition of the Quraysh—despite all this, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم continued the duty of propagation. He conveyed the message in private and in public, in the plains of Hajj and in the marketplaces, to the chieftains of the disbelievers, tribal delegations, kings, and the common people. Such was the breadth and comprehensiveness of his propagation that he not only invited the Quraysh and the people of Makkah, but also wrote letters to the emperors of Rome and Persia, inviting them to Islam.

This station and objective of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  has been mentioned in several verses. In verse 82 of Surah al-Naḥl, it is stated:

فَاِنْ تَوَلَّوْا فَاِنَّمَا عَلَیْكَ الْبَلٰغُ الْمُبِیْنُ(۸۲)

Then if they turn away, so ˹Dear Beloved Prophet,˺ it is only necessary upon you to clearly convey.[4]

And in Surah al-NāziꜤāt, it is said:

اِنَّمَاۤ اَنْتَ مُنْذِرُ مَنْ یَّخْشٰىهَاؕ(۴۵)

You are but a warner for the one who fears it.[5]

The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  fulfilled this responsibility with such perfection that on the occasion of the Farewell Pilgrimage (Hajjat-ul-WadāꜤ), when he addressed the congregation of thousands of Companions, he asked, "هَلْ بَلَّغْتُ?" (Have I conveyed the message?). They all replied, "نعم" (Yes). Then the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "اَللّٰهُمَّ اشْهَدْ" (O Allah! Be my witness).[6]

Such was the steadfastness and sincerity of the Holy Prophetصَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  in this responsibility of propagation that the Quran stated:

لَعَلَّكَ بَاخِعٌ نَّفْسَكَ اَلَّا یَكُوْنُوْا مُؤْمِنِیْنَ(۳)

˹Dear Beloved Prophet,˺ perhaps you will end your life with ˹this˺ grief that they do not embrace faith.[7]

اَلْـحَمْـدُ لـِلّٰـه, as we are the true followers of the Immaculate Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , we too must convey the divine message to others in a clear, wise, and effective manner, according to our capacity, knowledge, character, and resources. This is the fulfilment of the prophetic mission, this is the right of the prophetic trust, and this can become the basis of our salvation on the Day of Judgement.

5. Recitation of the Quran and Divine Revelation

A prominent objective of sending the Prophets has always been to convey the revealed word of Allah to humanity. For the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , who is the final and most perfect individual in the chain of prophethood, a most important objective of his arrival was the recitation of divine revelation, especially the Holy Quran. In the Holy Quran, among the duties of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  being sent forth that are mentioned in several places, the "recitation of the verses" (tilāwat al-āyāt) is given great prominence. It is stated in Surah al-Baqarah:

رَبَّنَا وَ ابْعَثْ فِیْهِمْ رَسُوْلًا مِّنْهُمْ یَتْلُوْا عَلَیْهِمْ اٰیٰتِكَ

O our Lord, and send within them a Messenger from among them, who recites to them Your verses,[8]

This was the prayer of Sayyidunā Ibrāhīm عَـلَيْـهِ الـسَّـلاَم, and its acceptance is described in Surah Āl ꜤImrān in these words:

لَقَدْ  مَنَّ  اللّٰهُ  عَلَى  الْمُؤْمِنِیْنَ  اِذْ  بَعَثَ  فِیْهِمْ  رَسُوْلًا  مِّنْ  اَنْفُسِهِمْ  یَتْلُوْا  عَلَیْهِمْ  اٰیٰتِهٖ

Indeed, Allah bestowed a great favour upon the believers when He sent to them a Messenger from among them. He recites the verses of Allah before them,[9]

Whenever a new revelation was sent down to the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , he would immediately recite it to the people. On several occasions, the Quran itself described this process. For instance, it was stated in Surah al-AꜤlā:

سَنُقْرِئُكَ فَلَا تَنْسٰۤىۙ(۶)

˹Dear Beloved Prophet˺, soon We shall make you recite so you will not forget.[10]

And in Surah al-Qiyāmah:

لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖؕ(۱۶) اِنَّ عَلَیْنَا جَمْعَهٗ وَ قُرْاٰنَهٗۚۖ(۱۷)

Do not move your tongue with it that you may hasten to memorise it. Indeed, its compilation and its reading is upon Us.[11]

The Holy Prophet’s manner of recitation—its dignity, order, pause, and impact—would make the hearts of the Companions tremble. The reciters of the revelation, such as Sayyidunā ꜤAbdullah b. MasꜤūd رَضِىَ اللّٰهُ عَـنْهُ , Sayyidunā Ubayy b. KaꜤb رَضِىَ اللّٰهُ عَـنْهُ , and Sayyidunā Zayd b. Thābit رَضِىَ اللّٰهُ عَـنْهُ , would listen to the Quran directly from the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  and then convey it to the Ummah.

This characteristic of the recitation of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was not merely an articulation of words but an act of invitation that encompassed wisdom, contemplation, education, reformation, and insight. In Surah al-Furqān, Allah Almighty stated:

وَ قُرْاٰنًا فَرَقْنٰهُ لِتَقْرَاَهٗ عَلَى النَّاسِ عَلٰى مُكْثٍ

And We have revealed the Quran in divided parts that you may recite it to the people slowly,[12]

There was such an effect in the recitation of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  that even the disbelievers would sometimes listen in secret. On one occasion, upon hearing the recitation of Surah al-Najm, the disbelievers of Makkah also fell into prostration. At another time, the disbelievers of Makkah sent ꜤUtbah b. RabīꜤah to speak with the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  and persuade him to stop propagating Islam. When he had stated his purpose, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  began reciting Surah Ḥāʾ Mīm al-Sajdah. The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  continued to recite while ꜤUtbah, in a state of astonishment, kept both his hands on the ground, looking at him and listening to his recitation. When the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  reached the verse:

فَاِنْ اَعْرَضُوْا فَقُلْ اَنْذَرْتُكُمْ صٰعِقَةً مِّثْلَ صٰعِقَةِ عَادٍ وَّ ثَمُوْدَؕ(۱۳)

So if they turn away, then say, “I warn you of a thunderbolt, like the thunderbolt of ꜤĀd and Thamūd.”[13]

ꜤUtbah placed his hand on the blessed mouth of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  and, pleading with him by oath, said, ‘Please do not recite further; have mercy upon us.’ He feared that a punishment might descend there, just as it had upon the people of ꜤĀd and Thamūd. Despite this, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  continued his recitation. After reciting the verse of prostration, he also performed the prostration of recitation (sajdat al-tilāwat). Thereafter, he recited until the end of the surah and said to ꜤUtbah, ‘O ꜤUtbah! You have heard what you had to hear; the rest is up to you.’ When ꜤUtbah departed from his presence, his (ꜤUtbah’s) face had become pale with fear.[14]

6. Completion of Proof and Exaltation of the Word of Truth: A Quranic Analytical Study

A very important and decisive objective of the sending of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was to establish the conclusive proof against falsehood and to make the word of truth supreme. The Holy Quran clarifies that in the commission of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , and in his sermons, admonitions, and moral teachings, there was a decisive proof through which Allah Almighty clarified the distinction between truth and falsehood until the Day of Judgement. After this, no excuse remains for anyone, and whoever does not accept the truth is responsible for their own stubbornness and misguidance. As it is stated:

وَ مَا كُنَّا مُعَذِّبِیْنَ حَتّٰى نَبْعَثَ رَسُوْلًا(۱۵)

And We do not punish anyone until We have sent a Messenger.[15]

Similarly, it is stated in Surah an-Nisāʾ:

رُسُلًا مُّبَشِّرِیْنَ وَ مُنْذِرِیْنَ لِئَلَّا یَكُوْنَ لِلنَّاسِ عَلَى اللّٰهِ حُجَّةٌۢ بَعْدَ الرُّسُلِؕ-

˹We sent˺ messengers as bearers of glad tidings and warners so that there is no excuse for people in the Court of Allah after the ˹advent of˺ messengers[16]

This very completion of proof reached its pinnacle through the arrival of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , as was stated in Surah al-Ṣaff:

هُوَ الَّذِیْۤ اَرْسَلَ رَسُوْلَهٗ بِالْهُدٰى وَ دِیْنِ الْحَقِّ لِیُظْهِرَهٗ عَلَى الدِّیْنِ كُلِّهٖ وَ لَوْ كَرِهَ الْمُشْرِكُوْنَ۠(۹)

It is He who sent His Messenger with guidance and the religion of truth that He may cause it to prevail over all other religions even if the polytheists disapprove.[17]

These verses clearly indicate that the objective of the blessed advent of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم was to establish the proof against falsehood and make the truth victorious. In the practical sphere, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  strove against oppression, polytheism, ignorance, and tyranny; he established a societal and legal system and gave a practical form to the religion of Allah.

The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  established this proof not only over the Arabs, but also over the Jews, Christians, hypocrites, polytheists, and the great civilisations of the world. In Surah al-Furqān, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  is described as the recipient of "al-Furqān"—the Holy Quran, which decides between truth and falsehood:

تَبٰرَكَ الَّذِیْ نَزَّلَ الْفُرْقَانَ عَلٰى عَبْدِهٖ لِیَكُوْنَ لِلْعٰلَمِیْنَ نَذِیْرَ ﰳاۙ (۱)

The Possessor of Infinite Blessings is He Who revealed the Criterion to His chosen one that he becomes a warner for all the worlds.[18]

This process of completing the proof was perfected through the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , as stated in Surah al-Māʾidah:

قَدْ جَآءَكُمْ مِّنَ اللّٰهِ نُوْرٌ وَّ كِتٰبٌ مُّبِیْنٌۙ(۱۵) یَّهْدِیْ بِهِ اللّٰهُ مَنِ اتَّبَعَ رِضْوَانَهٗ سُبُلَ السَّلٰمِ

Indeed there has come to you from Allah a light and a clear Book. Through ˹it,˺ Allah guides the one who follows His pleasure to ways of salvation;[19]

The greatest example of the Holy Prophet’s completion of proof is his sermon of the Farewell Pilgrimage before his passing, in which he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  said: اَلَا هَلْ بَلَّغْتُ? (Listen! Have I conveyed the message?). All the Companions said: نَعَمْ! (Yes!). So he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  said: اَللّٰهُمَّ اشْهَدْ (O Allah! Be my witness).[20]

Even today, if Muslims possess the spirit to exalt the word of Allah, they are the inheritors of this very objective of the Prophet’s commission. Through invitation, propagation, justice, wisdom, and steadfastness, they must establish the supremacy of truth and show the world where truth, peace, justice, and guidance lie.

7. Unveiling Concealed Truth and the Emergence of the Light of Revelation

When the world on the horizon of history was lost in the fog of falsehood, and those communities among the People of the Book, to whom Allah Almighty had sent His prophets and scriptures, had themselves become a cause of misguidance instead of being guardians of guidance, Allah Almighty sent Sayyidunā Muhammad al-Muṣṭafāʾ صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  as a Messenger who tears apart the veils of concealed truth, washes away the filth of distortions, and spreads the light of revelation in every direction.

The People of the Book, especially the Jews and Christians, were nations whom Allah had granted guidance in the form of the Torah and the Gospel. However, these nations concealed the message of the prophets, gave it self-serving interpretations, and buried the clear signs of the advent of the Final Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , which were recorded in their books, under the veil of prejudice and envy. The Holy Quran strongly condemns this attitude of theirs and states:

اِنَّ الَّذِیْنَ یَكْتُمُوْنَ مَاۤ اَنْزَلْنَا مِنَ الْبَیِّنٰتِ وَ الْهُدٰى مِنْۢ بَعْدِ مَا بَیَّنّٰهُ لِلنَّاسِ فِی الْكِتٰبِۙ-اُولٰٓىٕكَ یَلْعَنُهُمُ اللّٰهُ وَ یَلْعَنُهُمُ اللّٰعِنُوْنَۙ(۱۵۹)

Indeed, those who conceal the clear declarations and guidance which We have sent down, even though We have made it clear for the people in the Book; so Allah deprives them of mercy and they are cursed by those who curse.[21]

When this very concealment and distortion began to spread in the name of religion, Allah Almighty sent forth the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  and bestowed upon him the light through which it was possible to clarify the truth and to make manifest the concealed religion. Allah Almighty stated:

یٰۤاَهْلَ الْكِتٰبِ قَدْ جَآءَكُمْ رَسُوْلُنَا یُبَیِّنُ لَكُمْ كَثِیْرًا مِّمَّا كُنْتُمْ تُخْفُوْنَ مِنَ الْكِتٰبِ وَ یَعْفُوْا عَنْ كَثِیْرٍ ﱟ قَدْ جَآءَكُمْ مِّنَ اللّٰهِ نُوْرٌ وَّ كِتٰبٌ مُّبِیْنٌۙ(۱۵)

O People of the Book! Our Messenger has come to you, revealing much of what you concealed from the scripture, and forgiving much. Indeed there has come to you from Allah a light and a clear Book.[22]

Here, "light" refers to the sacred being of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , and "a clear Book" refers to the Holy Quran. The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was not just a preacher but a lamp of guidance that pierced the "darkness" (ẓulumāt), whose sight penetrated the inner self, and whose tongue spread the light of truth according to the revelation.

The Holy Quran reiterated, in a very clear manner, all those aspects which the People of the Book had either concealed or distorted. Through the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , Allah Almighty bestowed upon the people that knowledge with which they could freely distinguish between truth and falsehood. It is stated:

وَ  اِذْ  اَخَذَ  اللّٰهُ  مِیْثَاقَ  الَّذِیْنَ  اُوْتُوا  الْكِتٰبَ  لَتُبَیِّنُنَّهٗ  لِلنَّاسِ   وَ  لَا  تَكْتُمُوْنَهٗ٘-فَنَبَذُوْهُ  وَرَآءَ  ظُهُوْرِهِمْ 

And remember when Allah took an oath from those who were given the Book, “You must relate this Book to the people and you must not conceal it.” Then they discarded this oath behind their backs[23]

When the People of the Book broke this covenant, the messengership of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  filled this void. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  was not only one who manifested the truth, but he also guided with mercy, wisdom, and forbearance those who had caused the truth to be lost in falsehood.

This great objective of the advent of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  demands that today the Ummah should also manifest the truth with wisdom, knowledge, gentleness, and steadfastness, just as the Holy Prophet        صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم  did. This is the honour of this Ummah, this is its duty, and this is its path to success.

(To be continued in next month’s issue)