PROPHET MUHAMMAD - MORTAL BEING

 PROPHET (s) MORTAL
HUMAN BEING

Quran on the topic:

003:144

Maududi: Muhammad is no more than a Messenger: other Messengers have already passed before him: if, then, he also dies or is slain, will you then turn about on your heels? ¹⁰³ Remember, he, who turns about on his heels, will do no harm at all to Allah; of course, Allah will duly reward those who live as His grateful servants.

003.144
MUHAMMAD ASAD: AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? (Note 104) But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

Note 104: This stress on the mortality of the Prophet (s) - and that of all the other prophets who preceded him in time - connects, in the first instance, with the battle of Uhad and the rumor of his death, which caused many Muslims to abandon the fight and even brought some of them close to apostasy (Tabari; see also note 90 above). In its wider implication, however, the above verse re-states the fundamental Islamic doctrine that adoration is due to God alone and that no human being - not even a prophet - may have any share in it. It was this very passage of the Qur'an which Abu Bakr, the first Caliph, recited immediately after the Prophet's death when many faint-hearted Muslims thought that Islam itself had come to an end; but as soon as Abu Bakr added, "Behold, whoever has worshipped Muhammad may know that Muhammad has died, but whoever worships God may know that God is ever-living, and never dies" (Bukhari), all confusion was stilled. - The expression "turning about on one's heels" denotes - according to circumstances - either actual apostasy or a deliberate withdrawal from efforts in the cause of God.

Note 1: with such clear Quranic ordains no one with little common sense, in right senses, could even think of asking any favor from Prophet (s) instead of Allah, or thinking Prophet (s) can be an intermediary between creation and The Creator before Day of Judgment. 

Note 2: Some more Ayahs on the topic are given at the end: 

(1) “If anyone takes a wrong decision from me with eloquent arguments – Takes Hell”

Bukhari Volume 9, Book 90, Number 6967:

Narrated Um Salama:

The Prophet (s) said, "I am only a human being, and you people have disputes. Maybe someone amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favor according to what I hear. Beware! If ever I give (by error) somebody something of his brother's right then he should not take it as I have only, given him a piece of Fire." (See Hadith No. 2458. Volume 3)

(16) CHAPTER. The sin of a man who quarrels unjustly over something while he knows that he is wrong;

Bukhari Volume 3, Book 46, Number 2458: [7169 Volume 9]

Narrated Um Salama:

(The wife of the Prophet) Allah's Apostle (s) heard some people quarreling at the door of his dwelling. He came out and said, "I am only a human being, and opponents come to me (to settle their problems); maybe someone amongst you can present his case more eloquently than the other, whereby I may consider him true and give a verdict in his favor. So, if I give the right of a Muslim to another by mistake, then it is really a portion of (Hell) Fire, he has the option to take or give up (before the Day of Resurrection)."

(27) CHAPTER. Whoever produces the proof after (the defendant) has taken the oath.

The Prophet (s) said, "Perhaps some of you are more eloquent and persuasive in presenting their arguments than their opponents." Tawas, Ibrahim, and Shuraih said, "A clear, just evidence (produced by the plaintiff) is more valid than a false oath (taken by the defendant)

Bukhari Volume 3, Book 52, Number 2680:

Narrated Um Salama:

Once Allah's Apostle (s) said, "You people present your cases to me and some of you may be more eloquent and persuasive in presenting their argument. So, if I give someone's right to another (wrongly) because of the latter's (tricky) presentation of the case, I am really giving him a piece of fire; so he should not take it."

 (2) Forgetting in prayers performed prostration
of forgetting Sajda Sahw

Bukhari Volume 9, Book 95, Number 7249:

Narrated 'Abdullah:

The Prophet (s) led us in Zuhr prayer and prayer five Rakat. Somebody asked him whether the prayer had been increased." He (the Prophet) said, "And what is that?" They (the people) replied, "You have prayed five Rakat." Then the Prophet (s) offered two prostrations (of Sahw) after he had finished his prayer with the Taslim.

Bukhari Volume 2, Book 22, Number 1228:

Narrated Abu Huraira:

The Prophet (s) led us in the 'Asar or the Zuhr prayer and finished it with Taslim. Dhul-Yadain said to him, "O Allah's Apostle! Has the prayer been reduced?" The Prophet (s) asked his companions in the affirmative. So Allah's Apostle (s) I offered two more Rakat and then performed two prostrations (of Sahu). Saad said, "I saw that 'Ursa bin Az-Zubair had offered two Rakat in the Maghrib prayer and finished it with Taslim. He then talked (and when he was informed about it) he completed the rest of his prayer and performed two prostrations, and said, 'The Prophet (s) prayed like this.' "

(5) CHAPTER. To say Takbir in the prostrations of Sahw;

Bukhari Volume 2, Book 22, Number 1229:

Narrated Abu Huraira:

The Prophet (s) offered one of the evening prayers (the sub-narrator Muhammad said, "I think that it was most probably the 'Asar prayer") and he finished it after offering two Rakat only. He then stood near a price of wood in front of the Mosque and put his hand over it. Abu Bakr and 'Umar were amongst those who were present, but they dared not talk to him about that (because of excessive respect for him), and those who were in a hurry went out. They said, "Has the prayer been reduced?" A man who was called DhulYadain by the Prophet (s) said (to the Prophet), "Has the prayer been reduced, or have you forgotten?" He (s) said, "Neither have I forgotten nor has the prayer been reduced." He said, "Certainly you have forgotten." So the Prophet (s) offered two more Rakat and performed Taslim and then said Takbir and performed a prostration of Sahu like his ordinary prostration or a bit longer and then raised his head and said Takbir and then put his head down and performed a prostration like his ordinary prostration or a bit longer, and then raised his head and said Takbir.

Bukhari Volume 8, Book 78, Number 6051: [6670 Volume 8]

Narrated Abu Huraira:

The Prophet (s) led us in the Zuhr prayer, offering only two Rakat and then (finished it) with Taslim, and went to a piece of wood in front of the mosque and put his hand over it. Abu Bakr and 'Umar were also present among the people on that day but dared not talk to him (about his unfinished prayer). And the hasty people went away, wondering. "Has the prayer been shortened”; among the people, there was a man whom the Prophet (s) used to call Dhul-Yadain (the long-armed). He said, "O Allah's Prophet (s)! Have you forgotten or has the prayer been shortened?" The Prophet (s) said, "Neither have I forgotten nor has it been shortened." They (the people) said, "Surely, you have forgotten, O Allah's Apostle!" The Prophet (s) said Dhul-Yadain has told the truth." So the Prophet (s) got up and offered the other two Rakat and finished his prayer with Taslim. Then he said Takbir, performed a prostration of ordinary duration or longer, then he (s) raised his head and said Takbir and performed another prostration of ordinary duration or longer and then raised his head and said Takbir (i.e. he performed the two prostrations of Sahw, i.e., forgetfulness)."  

(3) Seeking refuge against the 
punishment of grave

(17) CHAPTER. To seek refuge (with Allah) from the punishment of the grave;

Bukhari Volume 8, Book 80, Number 6364:

Narrated Um Khalid bint Khalid:

I heard the Prophet (s) seeking refuge with Allah from the punishment of the grave.

(4) Accepted weakness when compared
himself with other prophets

Bukhari Volume 6, Book 65, Number 4694:

Narrated Abu Huraira:

Allah's Apostle (s) said, "May Allah bestows His Mercy on (Prophet) Lot. (When his nation troubled him) he wished if he could betake himself to some powerful support; and if I were to remain in prison for the period Joseph had remained (in jail), I would surely respond to the call; and we shall have more right (to be in doubt) than Abraham: When Allah said to him, "don’t you believe?' Abraham said, 'Yes, (I do believe) but (wish) to be stronger in faith; (2.260)

(5) Seeking forgiveness from Allah
with great humility

Bukhari Volume 8, Book 80, Number 6398:

Narrated Abu Musa:

The Prophet (s) used to invoke Allah with the following invocation:

'Rabbi-ghfir-li Khati 'ati wa jahli wa israfi fi amri kullihi, wa ma anta a'lamu bihi minni. Allahumma ighfirli khatayaya wa 'amdi, wa jahli wa jiddi, wa kullu dhalika'indi. Allahumma ighrifli ma qaddamtu wa ma akhartu wa ma asrartu wa ma a'lantu. Anta-l-muqaddimu wa anta-l-mu'akh-khiru, wa anta 'ala kulli shai'in qadir.'

O’ my Lord! Forgive my sins and my ignorance and my exceeding the limits (i.e., all my grave sins), and what You know better than 1. O’ Allah! Forgive my mistakes, those done intentionally or out of my ignorance or (without) or with seriousness, and I confess that all such mistakes are done by me. O’ Allah! Forgive my sins of the past which I did openly or secretly, and also of the future. You are the One Who makes the things go ahead and You are the One Who delays them, and You are the Omnipotent.'

Bukhari Volume 8, Book 80, Number 6399:

Narrated Abu Musa Al-Ash'ari:

The Prophet (s) used to invoke Allah, saying;

"Allahumma ighfirli khati'ati wa jahli wa israfi fi amri, wa ma anta a-'lamu bihi minni. Allahumma ighfirli hazali wa jiddi wa khata'i wa amdi, wa kullu dhalika 'indi"

O’ Allah! Forgive my mistakes and my ignorance and my exceeding the limits (i.e., my great sins) and forgive whatever You know better than 1. O’ Allah! Forgive the wrong I have done jokingly or seriously, and forgive my accidental and intentional errors, all that is present in me.'

(6) Humility deathbed last words “O’ Allah (with):
the highest companion." (Quran 4:69)

Bukhari Volume 5, Book 64, Number 4463:

Narrated 'Aisha:

When the Prophet (s) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option." When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He (s) then looked at the ceiling of the house and said, "O Allah! (With): the highest companions." I said (to myself), "Hence, he is not going to choose us”. Then I realized that what he (s) had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah! (With): the highest companion." (Quran 4:69)

Bukhari Volume 7, Book 75, Number 5674:  

Narrated 'Aisha:

I heard the Prophet (s) who was resting against me, saying, "O Allah! Excuse me and bestow Your Mercy on me and let me join with the highest companions (in Paradise)." See Qur'an (4.69)

(7) Humility about himself in the
life hereafter

Bukhari Volume 2, Book 23, Number 1243: [Volume 5 No 3929]

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala', an Ansari woman who gave the pledge of allegiance to the Prophet (s) said to me, "The emigrants were distributed amongst us by drawing lots and we got in our share 'Uthman bin Maz'un. We made him stay with us in our house. Then he suffered from a disease which proved fatal when he died and was given a bath and was shrouded in his clothes, Allah's Apostle (s) came I said, 'May Allah be merciful to you, O Abu As-Sa'ib! I testify that Allah has honored you. The Prophet (s) said, 'How do you know that Allah has honored him?' I replied, 'O Allah's Apostle (s)! Let my father be sacrificed for you! On whom else shall Allah bestow His honor (if not the immigrants?) The Prophet (s) said, 'No doubt, death came to him. By Allah, I too wish him good, but by Allah, I do not know what Allah will do with me though I am Allah's Apostle. 'By Allah, I never attested the piety of anyone after that."

(8) Intercession like Jesus with
humility (5:117)

Bukhari Volume 4, Book 60, Number 3447: [3349]

Narrted Ibn Abbas:

Allah's Apostle (s) said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophet (s) then recited the Divine Verse: 

"As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it." (21.104)

He (s) added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' "(5.117-118)

Narrated Qabisa; "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them".  

Note: The meaning of this Hadis should not be restricted in this way as some companions might have thought.  

 (9) Paradise not earned with deeds not even
Prophet (s) but mercy of Allah  

Bukhari Volume 8, Book 81, Number 6463:

Narrated Abu Huraira:

Allah's Apostle (s) said, "The deeds “Amal” of anyone of you will not save you (from the (Hell) Fire).”They said, "Even you (will not be saved by your deeds), O Allah's Apostle?" He said, "No, even I (will not be saved) unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target “Al-Qasad” (Paradise)."

Translator’s Note: The Prophet (s) compares the Muslim to a traveler who should not exert himself at the beginning of the journey for he would become too tired to reach his destination. So one should adopt a moderate way of regular and constant worshipping of Allah whereby one should reach his destination (i.e., Paradise).

Bukhari Volume 8, Book 81, Number 6467:

Narrated 'Aisha:

The Prophet (s) said, "Do good deeds properly, sincerely and moderately, and receive good news because one's good deeds will not make him enter Paradise." They asked, "Even you, O Allah's Apostle?" He said, "Even I, unless and until Allah bestows His pardon and Mercy on me."

Bukhari Volume 7, Book 75, Number 5673:

Narrated Abu Huraira:

I heard Allah's Apostle saying, "The good deeds of any person will not make him enter Paradise." (i.e., none can enter Paradise through his good deeds.) They (the Prophet's companions) said, 'Not even you, O Allah's Apostle?' He said, "Not even me unless Allah bestows His favor and mercy on me." So be moderate in your religious deeds and do the deeds that are within your ability: and none of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evildoer, he may repent to Allah."

Bukhari Volume 9, Book 91, Number 7003:

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala an Ansari woman who had given a pledge of allegiance to Allah's Apostle told me:, "The Muhajirln (emigrants) were distributed amongst us by drawing lots, and we got 'Uthman bin Maz'un in our share. We made him stay with us in our house. Then he suffered from a disease that proved fatal. When he died and was given a bath and was shrouded in his clothes. Allah's Apostle came, I said, (addressing the dead body), 'O Aba As-Sa'ib! May Allah be Merciful to you! I testify that Allah has honored you.' Allah's Apostle said, 'How do you know that Allah has honored him?" I replied, 'Let my father be sacrificed for you, O Allah's Apostle! On whom else shall Allah bestows His honor?' Allah's Apostle said, 'As for him, by Allah, death has come to him. By Allah, I wish him all good (from Allah). By Allah, in spite of the fact that I am Allah's Apostle, I do not know what Allah will do to me." Um Al-'Ala added, "By Allah, I will never attest the righteousness of anybody after that."

Note: Prophet (s) never claimed knowledge of unseen “Ghaib”

Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen (Ghaib), and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?  (6:50)

(10) Praise me not exaggerating like
Jesus by Christians  

Bukhari Volume 4, Book 60, Number 3445:

Narrated 'Umar:

I heard the Prophet (s) saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."

Some more Quranic Ayahs on the topic

021:034-035
Maududi: And, ³⁶ O Muhammad, no man have WE made immortal before you; then, if you die, will they live on forever? Every living being has to taste death, ³⁷ and, WE are putting all of you, to trials bypassing you through good and bad conditions, ³⁸ and ultimately you shall return to Us.

021.034-035
MUHAMMAD ASAD: AND [remind those who deny thee, O Prophet, 42 that] never have WE granted life everlasting to any mortal before thee: (Note 43) but do they, perchance, hope that although thou must die, they will live forever? (Note 44) Every human being is bound to taste death, and WE test you [all] through the bad and the good [things of life] by way of trial: and unto Us, you all must return. (Note 45)

Note 43: The obvious implication is, "and so WE shall not grant it unto thee, either". Cf. 39:30 - "thou art bound to die".

Note 44: Lit., "but if, then, thou shouldst die, will they live forever?" - implying an assumption on their part that they would not be called to account on death and resurrection.

Note 45: Lit. “you shall be brought back", i.e., for judgment.

007.188
MUHAMMAD ASAD: Say [O Prophet]: "It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune - would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe." (Note 154)

Note 154: See 6:50, as well as the corresponding note. The repeated insistence in the Qur'an on the humanness of the Prophet (s) is in tune with the doctrine that no created being has or could have any share, however small, in any of the Creator's qualities or powers. In the logical continuation of this argument, the next passage (verses 189-198) stresses the uniqueness and exclusiveness of God's creative powers.

006.050
MUHAMMAD ASAD: Say [O Prophet]: "I do not say unto you, 'God's treasures are with me,’ nor [do I say], 'I know the things that are beyond the reach of human perception'; nor do I say unto you, 'Behold, I am an angel': I but follow what is revealed to me. (Note 38) Say: "Can the blind and the seeing be deemed equal? (Note 39) Will you not, then, take thought?"

Note 38: This denial on the part of the Prophet (s) of any claim to supernatural powers refers, primarily, to the demand of the unbelievers (mentioned in verse 37) that he should prove his prophetic mission by causing a "miraculous sign" to be bestowed on him. Beyond this specific reference, however, the above passage is meant to prevent any deification of the Prophet and to make it clear that he - like all other prophets before him - was but a mortal human being, a  servant whom, God had chosen to convey His message to mankind. (See also 7:188)

Note 39: i.e., "Can those who remain blind and deaf to God's messages find their way through life equally well as those who have achieved a spiritual vision and guidance through God's revelation?"

007:188
MAUDUDI: Tell them, O Muhammad, "I have not the power to bring any good to or avert any harm from myself: only that happens, what Allah wills. Had I the knowledge of the unseen, I would have acquired many benefits for myself and would never have suffered any harm. ¹⁴⁵ I am merely a warner, and a bearer of good news to those who believe in what I say."

006:050
MAUDUDI: Tell them, O Muhammad, "I do not claim that I possess the treasures of Allah nor that I know the "unseen", nor do I claim that I am an angel. I only follow the Revelation that is sent down to me." ³¹ Then ask them, "Can the blind man and the seeing man be alike? ³² Do you not consider this thing?"               

010.049
MUHAMMAD ASAD: (10:49) Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please. (Note 69) for all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment nor hasten it." (Note 70)

Note 69: Sc., "and since I do not possess any supernatural powers, I cannot predict that which is beyond the reach of human perception (al-ghayb)".

Note 70: See 7:34 and the corresponding notes 25 and 26. In the above context, the "end of the term" refers, in particular, to the coming of the Last Hour and the Day of Judgment.

007.034
MUHAMMAD ASAD: (7:34) and for all people, a term has been set: (Note 25) and when [the end of] their term approaches, they can neither delay it by a single moment, (Note 26) nor can they hasten it.

Note 25: Lit., "for every community (ummah) there is a term": i.e., all people have a life-term decreed by God, during which they are at liberty to accept or to reject the guidance offered them through revelation. The word ummah often denotes "living beings" - in this context, "people".

Note 26:26 In Arabic usage, the term sa'ah (lit., "hour") signifies not merely the astronomical hour - i.e., the twenty-fourth part of a mean solar day - but also "time" in an absolute sense, or any fraction of it, whether large or small. In the above context, it has obviously been used in the sense of "the least fraction of time" or "a single moment".               

010:049
MAUDUDI: Say "I have no power to bring benefits or to avert evils from myself: everything depends upon Allah's will. ⁵⁷ Every Ummah has its appointed term: when that term expires it is neither delayed nor advanced for them by a single hour." ⁵⁸

007:034
MAUDUDI: Every community has been given a fixed term; when the term expires, it can neither be put back nor put forward by a single hour.²⁷ (Allah declared it clearly at the very beginning of human life, 

072.020-23
MUHAMMAD ASAD: (72:20) Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone besides Him." (72:21) Say: "Verily, it is not in my power to cause you harm or to endow you with the consciousness of what is right." (72:22) Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Him (72:23) if I should fail to convey (Note 16) [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time. (Note 17)

Note 16: Lit., "except through an announcement" (illa balaghan). In this instance, however, the particle illa is evidently a contraction of in la ("if not"): thus, the above phrase signifies "if I do not [or "if should fail to"] convey...” etc. (Tabari, Zamakhshari, and Razi).

Note 17: This obviously relates to "those who are bent on denying the truth" - i.e., consciously - and thus destroy their own spiritual identity. The people alluded to in this particular instance are those who "would gladly overwhelm God's servant with their crowds" (verse 19).

072:020-023
MAUDUDI: O Prophet, say; "I call upon my Lord alone, and I do not associate anyone with Him." ²¹ Say, "I have no control over any harm or good for you." Say, "None can protect me from Allah, nor can I find any refuge apart from Him. My mission is only to convey what I receive from Him and His messages. ²² Now whoever disobeys Allah and His Messenger for him awaits the fire of Hell:. Such people shall dwell in it forever. ²³

Note: with such clear Quranic ordains and clear Ahadis of the Prophet (s) no one with little common sense, in right senses, could even think of asking any favor from Prophet (s) instead of Allah, or thinking Prophet (s) can be an intermediary between creation and The Creator before Day of Judgment.