all of which lies entirely beyond the prophets’ own power, for it comes about only after their deaths—and many similar instances could be cited.

Tenth Point: People have differed over the very nature of prophethood. Some of the theologians and philosophers say that it is no more than an attribute inhering in the prophet himself. Others—among the Ashʿarite scholastics and those who follow them—maintain that it is merely the attachment of the Divine address to the prophet. The majority, however, hold that prophethood comprises both elements together. Thus there are three opinions, mirroring the same three positions they adopted with regard to legal rulings.

Accordingly, when someone states that the prophet was endowed with inner faculties that set him apart from others in knowledge and action, he is affirming what the majority already acknowledge. There is no doubt that Allah has favored the prophets with virtues intrinsic to their very selves, and that whoever is singled out by Allah with such virtues, Allah intends good for him. This is exactly what Khadijah—may Allah be pleased with her—said to the Prophet, peace and blessings be upon him, when revelation first came to him and he feared for his safety:

“Never! By Allah, Allah will never disgrace you. You uphold the ties of kinship, speak the truth, bear the burdens of the weary, provide for the destitute, honor the guest, and assist people in the calamities of truth.”

By sound reasoning she inferred that anyone in whom Allah has placed these praiseworthy qualities and noble traits—which He has made among the greatest causes of felicity—could not, according to Allah’s established way, His wisdom, and His justice, be disgraced; rather, Allah will honor and exalt him. For it is well known from Allah’s customary dealings with His servants that He honors the people of goodness and humiliates the people of evil.