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The Concentration of the Prophets in the Middle East
By: Allamah Sayyid Muhammad Husayn at-Tabataba'i
Question
Why are all the prophets from the Middle East region: Arabia, Egypt, and Shamat? Why there were not prophets in other regions of the world—say, in Europe or Australia?
Answer
There is no evidence that could prove that the prophets lived only in the Middle East region to the exclusion of other parts of the world. That the twenty-odd prophets mentioned in the Qur’an were in this region does not mean that other parts of the world did not have prophets. In fact, verse 24 of Surah Fatir affirms that all nations have had their prophet: “…and there is not a nation but a warner has passed in it.”
Difference in Capabilities
Question
Creatures differ, from the very start of their existence, in their capabilities and capacities. For instance, one is blessed with the capacity to receive the grace of prophethood; another is granted the privilege of wilayah; this, while the majority of creatures lack such special blessings. What is the reason for these differences?
Answer
All creatures have some potential, which is realized in a variety of manifestations depending on the circumstances. Elemental matter has the potential of becoming vegetative; plants, in turn, have the potential to bear fruit; fruit possesses the potential to grow and become a full-grown plant; semen, after resting in the female reproductive organ of an animal, has the potential to grow and take the form of that particular animal. Now, as to the agent that affects these potentials, it is without question an immaterial being.
As to the question posed above regarding the difference in the potentials of various creatures, that question should be sought in connection with the topic of final causality. Thus, to state the question more accurately we must ask, what is the purpose for creatures’ being endowed with different capabilities, thus receiving the Divine effusion in various degrees?
Why did not God create the world such that His Effusion would encompass all creatures equally, leaving no room for evil, corruption, and imperfection? The answer in a word is: the cosmic purpose of the universe is that the most perfect creature, the human being, should come into existence.
“…It is He who created for you all that is in the earth…”4
“And He has disposed for you whatever is in the heavens and whatever is in the earth…”5
Human nature pursues perfection. In order to achieve perfection, he must undergo many trials and tribulations. This in turn requires that there be differing potentials in the world, for otherwise there would be no tribulations.
Some Questions Regarding the Story of Moses and Khidr
Question
The story of Moses and Khidr related in the Qur’an raises several questions. One, how can Khidr’s destruction of another’s property—where he made a hole in the bottom of the boat they were traveling in—without permission be justified? Two, was his slaying of the young boy not an instance of prosecution before the commission of crime? Three, what was the treasure buried under the wall? Four, what made Khidr eligible to act as teacher to Moses, the bearer of prophethood of his time and the locus of Divine knowledge on earth? (The same question arises with regard to the story of Rubil the Shepherd’s counsel to Jonah and the replies of the woodpecker and the ant to Solomon.6)
Answer
Such incidents as death and destruction of property happen regularly in accordance with God’s decree. These incidents are not crimes when considered in relation to God. For, He is the owner of the entire creation and the legislator and as such is not bound by what He legislates; what He does is certainly out of justice and for good. Khidr’s statement, “…I did not do that out of my own accord…”7
clearly indicates that his actions, whose purpose he revealed to Moses, were executed in submission to God’s existential decree, not His legislative decree, and thus were not subject to religious law. Furthermore, although Moses was superior to Khidr, there was no wrong in him learning certain things from Khidr who was inferior to him.
The same case holds true with regard to Rubil the Shepherd’s counsel to Jonah. As to the woodpecker’s reply, it only suggests that the woodpecker had directly witnessed the court of Sheba whereas Solomon had not; there is nothing wrong in that. Finally, the ant’s warning to the colony was only to save them from being trampled on by Solomon’s army, and that the ant was blunt was of no harm.
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