It should be known that God has chosen certain individuals. He honored them by addressing them. He created them so that they might know Him. He made them connecting links between Himself and His servants. These individuals are to acquaint their fellow men with what is good for them and to urge them to let themselves be guided aright. They are to make it their task to keep their fellow men out of the fire of Hell and to show them the path to salvation. The knowledge that God gave them, and the wonders He manifested through their statements, indicated that there exist things beyond the reach of man that can be learned only from God through the mediation of such individuals, and that these individuals themselves cannot know unless God instruct them. Muhammad said: “Indeed, I know only what God taught me.” It should be known that the information they give is intrinsically and necessarily true, as will become clear when the reality of prophecy is explained.

The sign by which such human beings can be recognized is that, in the state of inspiration, they seem to be remote from those present. This is accompanied by a feeling of being choked that looks like swooning or unconsciousness but has nothing to do with either. In reality, it is an immersion in and encounter with the spiritual kingdom, the result of perceptions congenial to them but entirely foreign to the ordinary perceptions of men. (These extraordinary perceptions) are then brought down to the level of human perceptions in the form of some speech sound the person who receives the revelation hears and is able to understand, or in the form of an individual delivering the divine message to him. This state then leaves him, but he retains the content of the given revelation. When Muhammad was asked about revelation, he said: “At times, it comes to me like the ringing of a bell. This affects me most. When it leaves me, I have retained what was said. At other times, the angel appears to me in the form of a man. He talks to me, and I retain the things he says.” During that (process, the inspired person) shows inexplicable signs of strain and choking. A’ishah said, “The revelation would come to him on very cold days. Nevertheless, when it left him, there was sweat on his forehead.” God says in the Qur’an: “We shall lay upon you a weighty message.”

Because the act of receiving revelations leads to such conditions, the idolaters used to accused the prophets of being possessed. The outward appearance of the condition they observed misled them.

Another sign by which inspired human beings can be recognized is the fact that even before receiving revelations, they are good, innocent men, averse to any blameworthy or sinful action. This is what is meant by “infallibility.” It looks as if, by nature, they were disposed to avoid and shun base actions, and as if such actions were the negation of their very nature....

Another sign is that they seek to propagate religion and divine worship by means of prayer, almsgiving, and chastity. Khadijah, as well as Abu Bakr, took that conduct as proof of Muhammad’s truthfulness. They did not need any further proof of his mission beyond his conduct and character. It is said that when [the Byzantine Emperor] Heraclius received the Prophet’s letter in which he was asked to become a Muslim, he called the Qurashites who could be found in his country, among them Abu Sufyan, and questioned them about Muhammad. One of the questions he asked concerned the things Muhammad commanded them to do. Abu Sufyan’s reply was: “Prayer, almsgiving, charity, and chastity.” Similar replies were given to all the other questions Heraclius asked. Heraclius’ comment was: “If it is all as you say, he is a prophet and he will take possession of the very ground on which I am standing.” The “chastity” to which Heraclius referred is infallibility. It is worth noting that Heraclius considered infallibility and propaganda for religion and divine worship as proofs of the genuineness of a prophetical mission, and did not require a miracle. This story, therefore, is proof that these qualities are among the signs of prophecy.

Another sign is the prestige they have among their people. (It is said that) Abu Sufyan replied to Heraclius’ question concerning Muhammad’s standing among the Qurashites by saying that he had prestige among them. Whereupon Heraclius said, “Whenever messengers are sent, they have prestige among their people.” That means that (such a man) has group feeling and influence which protect him from harm at the hands of unbelievers, until he has delivered the messages of his Lord and achieved the degree of complete perfection with respect to his religion and religious organization that God intended for him.

Another sign is that they work wonders which attest to their truthfulness. “Wonders” are actions the like of which it is impossible for other human beings to achieve. They are, therefore, called “miracles.” They are not within the ability of men, but beyond their power.

...It should be known that the evidence of the Qur’an, which was revealed to our Prophet, is the greatest, noblest, and clearest miracle. Wonders are as a rule wrought by a prophet separately and apart from the revelation he receives. The miracle comes as evidence of its truthfulness. The Qur’an, on the other hand, is in itself the claimed revelation. It is itself the wondrous miracle. It is its own proof. It requires no other outside proof, as do the other wonders wrought in connection with revelations. It is the clearest proof that can be, because it unites within itself both the proof and what is to be proved. This is the meaning of Muhammad’s statement, “Every prophet was given signs likely to provide reassurance for mankind. What I have been given is a revelation that was revealed to me. Therefore, I hope to have the greatest number of followers on the day of resurrection.”




Copyright © 1967 by Princeton University Press.

From Ibn Khaldun The Muqaddimah: An Introduction to History, Copyright 1967 by Princeton University Press. Reprinted with permission.