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mahmed08
PAKISTAN
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 Topic initiated on Thursday, February 12, 2009 - 2:10 PM 
Divine Communication
Asslam o alaikum!
"Almighty God spoke to Prophet Muhammad (peace be upon him)".
Any proof to above mentioned statement?
Edited by: mahmed08 on Thursday, February 12, 2009 2:10 PM
Edited by: mahmed08 on Monday, February 16, 2009 3:50 AM |
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ibrahim
PAKISTAN
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Posted - Thursday, February 12, 2009 - 4:40 PM 
wa alaikum us salaam
what kind of proof you want? & whether it's needed about wahi or about what u've stated? |
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mahmed08
PAKISTAN
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Posted - Friday, February 13, 2009 - 4:16 AM
quote:
what kind of proof you want? & whether it's needed about wahi or about what u've stated?
I think "speaking of God to a Prophet" and "Wahi to a Prophet" is same.
Anyhow proof for the statement "God spoke to Prophet Muhammad (peace be upon him)" is required.
In another way it can be said as what is the proof of Divine Communication between Almighty and Prophet Muhammad (peace be upon him)?
Edited by: mahmed08 on Friday, February 13, 2009 4:17 AM |
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ibrahim
PAKISTAN
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Posted - Saturday, February 14, 2009 - 9:51 AM
sorry for asking U for an explanation
More than 1400 yrs ago a man Muhammad (pbuh) claimed that he's the prophet of God & He has send to him via WAHI His message that he presented to us in the form of Quran.
Same Q was raised then & it has been answered in the Quran at many places BUT today this Q is quite irrelavent as Both Muhammad (pbuh) & Quran are part of the History now & his prophethood & Quran as book of God r established facts now.
May I ask why u've raised this Q here? |
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mahmed08
PAKISTAN
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Posted - Monday, February 16, 2009 - 3:47 AM
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mahmed08
PAKISTAN
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Posted - Monday, February 16, 2009 - 3:52 AM
I ve changed the name of the topic from "Wahi to Prophet Muhammad" to "Divine Communication"
Regards! |
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raushan
UNITED ARAB EMIRATES
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Posted - Monday, February 16, 2009 - 9:14 AM
quote:
In another way it can be said as what is the proof of Divine Communication between Almighty and Prophet Muhammad (peace be upon him)?
Edited by: mahmed08 on Friday, February 13, 2009 4:17 AM
dear mahmed,
we couldnt have an audio-visual proof of this event as this communication took place centuries back when we didnt even imagine of this technique.If you are looking something like that then ..sorry.
Yes..,but we are lucky in this sense that the transcript of this communication is still with us ,easily available to your next door bookshop,fully preserved ,completely unaltered and no interpolation has made to this text .This is what we have established about this transcript after many cross checks by scholars of different origins.
When you read this transcript,,you will find it claiming that this is from Creator of all universe and revealed to its last prophet Mohammed.
Now if you want to go further then you need to establish the difference between human and divine communication. Make standards and find the difference between a book written by any human being and the Quran.
Hopefully you would get the answer then.
thanks |
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ibrahim
PAKISTAN
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Posted - Monday, February 16, 2009 - 11:53 AM
Plz go thru the following & let me know if it helps
Thanks & regards
Belief in the Prophets
Javed Ahmad Ghamidi (Tr. by:Shehzad Saleem)
We have revealed [Our messages] to you the way We revealed [them] to Noah and to the prophets who came after him; And We revealed [them] to Abraham, Ishmael, Isaac, Jacob, the progeny of Jacob, Jesus, Job, Jonah, Aaron, Solomon and We gave the Psalms to David. We have revealed [Our messages] to Messengers who we have mentioned to you earlier and to some Messengers who We have not mentioned to you and with Moses God had spoken: these Messengers who were sent as bearers of glad tidings and of admonishment so that after them people are left with no excuse which they can present before God and God is Mighty and Wise. (4:163-165)
People through which the Almighty completed providing His guidance to mankind are called prophets. They were, in fact, human beings; however, the Almighty selected them for this purpose on the basis of His all embracing knowledge and wisdom. As such, prophethood is God-given and cannot be acquired through self-effort or training.1 The Qur’ān has narrated the incident in which Moses (sws) was given prophethood. When he reached the valley of Sanai with his family on his way back from Midian, it was night time. It was difficult to find one’s way in the dark and it appears that it was quite chilly too. Meanwhile, a darting flame was seen at a distance and perhaps no one except Moses (sws) observed it. He bade his family to stay where they were and himself expressed his desire to find out more about what he had seen and possibly bring back some fire to warm themselves or that if there were people there he would inquire from them the way to the fire. When he came near the place he had sighted the flame, he heard a voice say: “Moses! I am Your Lord, so take off your shoes; you are in the sacred valley of Tuwā; I have selected you for the responsibility of prophethood and messengerhood; so listen carefully to whatever is being revealed to you.” The Qur’ān has told us that after this he was given the same message as was given to other prophets:
I am God. Indeed, there is no god but Me. Serve Me, and for My remembrance, pray with vigilance. The Hour is sure to come – but I will keep it hidden – [it shall come] so that every soul is rewarded for its labours. Thus every person who does not believe in it and yields to his desires should not turn you away from the prayer, lest you perish. (20:14-16)
It is Moses’ (sws) distinction that God spoke to him. The incident of the first revelation to Muhammad (sws) has been mentioned in the Qur’ān in Sūrah Najm. It is evident from it that the position of prophethood was given to him through Gabriel, the exalted angel of God. The Qur’ān says that on this occasion he appeared in his actual form on the higher horizon and the Prophet (sws) saw him with his naked eyes. He then came near him to instruct him and just as an affectionate teacher bends over his dearly loved student, he bent over him with great love and affection and came so close to him that he was within two bows’ length or even closer. Then he revealed to the Prophet (sws) whatever he had been directed to reveal:
He was taught by an Angel, mighty in power, towering in character, endued with wisdom – while he stood poised, being on the higher horizon. Then he drew near and came down within two bows’ length or even closer. The Almighty then revealed to His servant that which He revealed. (53:5-10)
These prophets are sent to every community. God had promised Adam (sws) that He would guide his progeny through guidance revealed by Him. This guidance was given to mankind through these very prophets. After receiving revelations from God, they tell what is the truth to people, give glad tidings to those who believe in Him and warn those who do not believe in Him of a dreadful fate. Consequently, at one place, while addressing the Prophet (sws), the Qur’ān says:
We have sent you with the truth as a bearer of glad tidings and warnings and there is no community in which a warner never came. (35:24)
The details regarding these prophets which have been mentioned in the Qur’ān and which should be kept in consideration by everyone for professing faith in them are discussed in the following paragraphs.
The Essence of Prophethood
Prophethood is the selection of an individual for the purpose of communication with the Almighty. The Qur’ān (28:29-30) has informed man that he has been blessed with this honour in two ways.
Firstly, communication from behind a veil. In this case, a person hears a voice but does not see who is conversing with him. God spoke to Moses (sws) in this way. He started to hear a voice from a tree in the valley of the mount Sinai but there was no one he could see.
Secondly, through wahī. This word is used for revealing something in the heart of someone. This again has two forms: firstly, God directly reveals His message to the heart of a prophet; secondly, He sends an angel and this angel reveals something to the heart of a prophet on behalf of the Almighty. This phenomenon can occur both when a prophet is awake and in a vision while he is asleep. In case of a vision, whatever is communicated is at times in symbolic form. The way revelations would come to Muhammad (sws) is described in various Hadīth narratives. It is evident from them that in its most intense form, the sound of a ringing bell would precede the process of revelation. Such was the intensity of the whole process that he would be drenched with sweat even in the coldest of weather.2 The Qur’ān has specified that apart from this observation the nature of wahī is beyond the comprehension of man:
And they ask you about al-rūh [– ie the wahī –]. Tell them: “this rūh is from among my Lord’s command. Little indeed is the knowledge given to you.” (17:85)
Since revelations come to the prophets without any desire of their own and from the divine part of their soul, they are absolutely sure about their authenticity. However, at various occasions, for their own satisfaction the Almighty shows them extra-ordinary sights and experiences. An example of this is the Prophet’s journey from the Baytullāh to the Aqsā mosque that occurred in a vision shown to him.3 Such an experience also occurs in real life. Following is an example of such an experience:
And he beheld him once again at the sidrah tree, beyond which no one can pass near which is the Garden of Repose. At that time, the sidrah tree was covered with that which covered it. [His] sight did not wander, nor did it exceed the limit. [In such a manner] he saw some of his Lord’s greatest signs. (53:13-18)
At one place in the Qur’ān, all these ways of communicating with God are mentioned together:
And it is not the status of any mortal that God should speak to him except by revelation or from behind a veil or he sends a messenger and through His permission he sends revelation to him of what He wills. Exalted is He, and wise. (42:51)
It is evident from the words of the above verse that divine revelation is not sent to a prophet in the form of an idea or thought; it is in the form of words which he hears, understands and preserves. These words and their style is however something which a prophet is already familiar with so that they are not incomprehensible and alien to him. It is for this very reason that both the words and meanings of a revelation are specific to a prophet depending upon his circumstances and abilities.
http://www.monthly-renaissance.com/issue/content.aspx?id=293 |
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