Powered by
UI
Techs
Home
>
Forums
>
>
General Discussion
>
The Qur'an and the Sunnah
Post Reply
Username
Invalid Username or Password
Password
Format
Andale Mono
Arial
Arial Black
Book Antiqua
Century Gothic
Comic Sans MS
Courier New
Georgia
Impact
Tahoma
Times New Roman
Trebuchet MS
Script MT Bold
Stencil
Verdana
Lucida Console
1
2
3
4
5
6
Message Icon
Message
- Forum Code is ON
- HTML is OFF
Smilies
[quote]Salam, Quote: so what brother, Does Allah says so that scripture is stuck only with the Prophets due to prophet hood. This is ur understanding. MY REPLY:- Brother, your knowledge of English is very poor(full of grammatical, punctuation errors,) and for these reasons many times, to me, it is almost impossible to understand your opinion. Whatever may be, I again say that [u]“Whenever God mentions prophethood in the Qur’an, HE mentions scripture and sometimes wisdom”.[/u] The association of prophethood and scripture cannot be missed even in one single instance. That means [b] scriptures/wisdom were sent only with the prophets .. [/b] not with those who are only messengers, proof is 3:81. Quote:- In verse 2:13 , Allah does not say so that He gives prophet hood to prophets, see again brother… 2:213 Here I think Allah made a mistake or forgotten (may allah forgive me) to mention prophet hood with the prophets. Brother even ur said “some times wisdom” is also not mentioned here. Atleast make a little sense brother! And do not say later that I have not given u proof from the Quran. But I think u will bring an other whim to remove this. MY REPLY :- Ha….ha….ha… As I mentioned above that your knowledge of English is very poor, here you gave another example as proof of it. I told that “Whenever God mentions prophethood in the Qur’an, HE mentions scripture and sometimes wisdom”. The association of prophethood and scripture cannot be missed even in one single instance. Does the above verse not say you about the relation between the prophet and the scripture?? Probably you don’t know the meaning of English word ‘prophethood’, so you think this way. Prophet (N) = One who proclaims a divine message,………….AND the word ‘prophethood’ is also a NOUN. (Concise Oxford Dictionary)I told this above in that sense as prophethood is the noun and also prophet. Now do you see who is sensible and who is not?? Whatever may be, if you do not agree with me then don’t, but yet you can‘t deny the truth that “Whenever God mentions prophethood (prophet according to you, as you don’t know the meaning of English word prophethood) in the Qur’an, HE mentions scripture and sometimes wisdom. Is it clear now brother?? Quote:- However I ask u why u r calling a prophet as a messenger too, why? As u mentioned that because prophets have been given “ SCRIPTURES”, therefore prophets are called messengers. Is’nt? Ok. MY REPLY:- No, I did not say this ONLY. This is half truth. I also said the followings; In 7:157, and 7:158 where God described the Prophet Muhammed as, "the messenger the prophet" and not as "the prophet the messenger," not a coincidence, [God does not have coincidences]. The reason is that not every messenger is a prophet and therefore the word PROPHET is used to further define and clarify the description of that messenger. "follow the messenger, the prophet (gentile prophet) (Muhammed), whom they find written in their Torah and Gospel . . . "7:157 "..........therefore you shall believe in God and His messenger, the prophet (gentile prophet), who believes in God and His words. Follow him, that you may be guided." 7:158 In 19:51, Moses was described by God as a messenger prophet (Rasoulan Nabyya), and NOT as a prophet messenger (Nabyyan Rasoula). d) In 19:54, Ismail is described with the same words, 'Rasoulan Nabyyan'. The reason is that, NOT every Rasoul (Messenger) is a Nabi (Prophet), BUT every Prophet (Nabi) is a Messenger (Rasoul), so God defined the word Rasoul by adding to it Nabyya. God does not make mistakes and He does not choose His words haphazard, it is meant to be in this order. OTHER EXAMPLES are found in the Quran to clarify this description: "Am I more than a human messenger (Basharan Rasoula)" 17:93 Notice, " a human messenger" and NOT "a messenger human (Rasoulan Bashara)." The reason is that not every Bashar (human) is a Rasoul (messenger) while every Rasoul (messenger) from among us is a Bashar (human). 17:94, has the same expression again, human messenger (Basharan Rasoula), not (Rasoulan Bashara) " . . . we would have sent to them from the sky an angel messenger (Malakan Rasoula)" 17:95 Notice, "an angle messenger" and NOT "a messenger angel (Rasoulan Malaka). The reason is that not every angel is a messenger but every messenger FROM God's soldiers is an angel. In 19:41, God described Abraham as "a Siddiqan Nabyya (Saint Prophet)" and NOT as a Nabyyan Siddiqa, (Prophet Saint). The reason is that not every Siddiq (Saint ) is a prophet, while every prophet is a siddiq. If God would say, Abraham was a Nabbyan Siddiqua (prophet saint), this would indicate that not every prophet is a saint while every saint is a prophet. In 19:56, God described the prophet Idris the same way, as a Siddiquan Nabyya (Saint prophet). NO WHERE in the whole Quran does God use these terms different. God never described a prophet as a prophet messenger ( Nabbyan Rasoula), or prophet saint (Nabyyan Siddiqua). So the Quranic truth is: that EVERY PROPHET (NABI) IS A MESSENGER (RASOUL) BUT NOT EVERY MESSENGER IS A PROPHET. To be continued...[/size=2][/quote]
Mode
Prompt
Help
Basic
Check here to be notified by email whenever someone replies to your topic
Show Preview
Share
|
Copyright
Studying-Islam
© 2003-7 |
Privacy Policy
|
Code of Conduct
|
An Affiliate of
Al-Mawrid Institute of Islamic Sciences ®
Top