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Of course the Prophets made mistakes; they at times erred because they were fallible, not infallible or sinful.

Infallible means: not capable of being wrong or making mistakes: not fallible 1: incapable of error : unerring <an infallible memory> 2: not liable to mislead, deceive, or disappoint : certain <an infallible remedy> 3: incapable of error in defining doctrines touching faith or morals Now we have the word fallible and what fallible means: Fallible means: fallible; capable of making mistakes or being wrong 1: liable to be erroneous <a fallible generalization> 2: capable of making a mistake <we're all fallible> Antonyms for infallible

erring fallible faulty

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imperfect

Sinful means: marked by or full of sin; wicked. 1: having committed or tending to commit sin a sinful person 2: characterized by or being a sin a sinful act 3: characterized by, guilty of, or full of sin; wicked; immoral. 4: characterized by iniquity; wicked because it is believed to be a sin; "iniquitous deeds"; "he said it was sinful to wear lipstick"; "ungodly acts" 5: having committed unrighteous acts; "a sinful person" wicked, bad, criminal, guilty, corrupt, immoral, erring, unholy, depraved, iniquitous, ungodly, irreligious, unrighteous, morally wrong He reminded us that such behavior was sinful in the eyes of God. The opposite of sinful: godly, moral, righteous, virtuous, pure, decent, holy, blessed, upright, honourable, honest, immaculate, spotless, squeaky-clean, chaste, unblemished, beatified, without sin, sinless, free from sin.

Was the Prophets of Allah fallible or infallible?


And I do not acquit myself. Indeed, nafsa (the soul) is a persistent enjoiner of evil, illa (except) those upon which my Lord raima (bestows mercy). Indeed, my Lord is Forgiving and Merciful." Sura 12/53 As stated by the Quran, the soul may incite evil; but the individual has the freedom and the authority to reject that invitation to evil. If the individual accepts the invitation to evil, he / she becomes accountable for that evil which being committed. Now, the prophets or the messengers, are among the exception as Allah has indicated. That is, there is something in the soul of these virtuous HUMANS that precludes the incitement of evil, and as such they never commit it. Their virtue is so high that they never even think of committing a sin. It is not that if a prophet or a messenger wanted to commit a sin, he can't; rather, it is that "Mercy," mentioned in the above ayat, that is bestowed upon him from Allah that precludes him

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from doing so. As such, he is sinless and infallible to committing sinful acts even though they have full ability of committing any kind of sin. And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful. Sura 4/64

Allah makes it clear what type of Character the Prophet had for us to follow that is presented throughout the Quran:
"And most certainly you are on sublime standard of character." Sura 68/4 A man committing mistakes and who is sinful does not deserve such compliments. Otherwise, Allah would not have ordered us to obey him. In terms of the Messengers ALL the Prophets were free from any error with regard to conveying the message.

Prophets and Prophecy

A prophet is basically a spokesman for Yahweh / Allah, hence a person chosen by the Most High to speak to people on Yahwehs behalf and convey a message or teaching. Prophets were role models of holiness, scholarship and closeness to Yahweh. They set the standards for the entire community. The Hebrew word for a prophet, nabi (Nun-Beit-Yod-Alef) comes from the term niv sefatayim meaning "fruit of the lips," which emphasizes the prophet's role as a speaker. Hear now My words: If there be a prophet among you, I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream. Num. 12:6. Hear now My words: If there be a prophet among you, I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream. Num. 12:6. This statement explains the operation of what the Scriptures elsewhere call the gift of prophecy. 1 Cor. 13:2. It also explains the following scripture: The prophecy came not in old time by the will of man: but holy men of Elohim spake as they were moved by the Holy Spirit. 2 Peter 1:21.
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The word prophet, as used in the Old Testament, comes from two Hebrew words which have different shades of meaning. One of these words is roeh, which means to see. It is rendered seer in 1 Samuel 9:9. Let us go to the seer: for he that is now called a Prophet was beforetime called a Seer. The word seer, by which the prophet was originally called, implies that visions were the original mode of revelation to the prophets. These visions, in the case of the prophets of the Old Testament, were almost always presented in images peculiarly appropriate to the age or the person to whom they appear, and almost always conveying some lofty conception of the divine nature.History of the Jewish Church, Dean (Arthur Penrhyn) Stanley, Vol. I, p. 380. New York: Charles Scribner's Sons, 1891. According to the meaning of this Hebrew word, a prophet is one who sees, one whose sight pierces through the veil that hides the world of divine things, or one for whom this veil is lifted occasionally so that he obtains an inner knowledge of the realities beyond.A New Standard Bible Dictionary, art., Prophet, p. 739. New York and London: Funk & Wagnalls Company, 1925. The lifting of the veil, then, that hides the world of divine things, and so brings to the prophet an inner knowledge of the realities beyond, is the essential purpose of the prophetic gift. What a marvelous and precious boon for mankind! But the prophet's sight, or seeing, of the divine realities of the world beyond is not sufficient for poor, blind, confused humanity. What is revealed to the prophet must be declared to others, if they are to be benefited. This further essential part of the prophet's responsibility is clearly expressed by another Hebrew word, nabi, which means to speak forth. Hence the prophet is also a man of speech, one who gives forth words. The difference, then, between those two Hebrew words from which we get our word prophet is clear. The first relates to the way the prophet gets his message; the second relates to the impartation of the message he receives. The two shades of meaning of these Hebrew words are united in our English word prophet, which is itself spelled over from the Greek, meaning literally for-speaker, or forth-speaker. Hence the word prophet has a twofold meaning,seer and proclaimer. These are the two distinctive and essential phases of the prophetic gift, and they are both very clearly set forth in the Scriptures, as will be observed from the following statement by the prophet Daniel:

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In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel spake and said, I saw in my vision by night. Dan. 7:1, 2. Daniel was a prophet. Yahweh appeared to him in a vision, and spoke to him in a dream. What he saw and heard he wrote in a book. In this way he made known what was revealed to him; and even the generation now living is being greatly blessed by the messages that came to him through the prophetic gift. In the Hebrew Scriptures, hence also both the Old and the New Testament the prophet is the divine messenger who communicates to man the revelation which he has received from the Most High. The prophets were the moral and religious teachers of their nation, authoritative preachers of righteousness. Statesmen who guided the religious life which lay at the foundation of the nation's welfare, the counselor of kings, revivalists and reformers who awakened the religious life of the people, forewarners of the certainty of the divine judgment on sin, proclaimers of the divine ideals, the golden age toward which the nation was to move.1

Nabi in the Hebrew Language:


A Prophet; a spokesperson for Yahweh who delivered his Yahweh's messages and expressed his intentions toward the world (Deut. 13:1-5; 18:9-22; Amos 3:7; etc.). Plural form nabi'im. Surely Yahweh Elohim does nothing Unless He reveals His secret counsel To His servants hannabi'im (the prophets). Amos 3/7 If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, 2 and if the sign or wonder spoken of takes place, and the prophet says, Let us follow other gods (gods you have not known) and let us worship them, you must not listen to the words of that prophet or dreamer. Yahweh your Elohim is testing you to find out whether you love him with all your heart and with all your soul. It is Yahweh your Elohim you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against Yahweh your Elohim, who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer
1

The International Bible Dictionary, art., Prophets, p. 532. Philadelphia: The John C. Winston Company, 1912.

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tried to turn you from the way Yahweh your Elohim commanded you to follow. You must purge the evil from among you. Deuteronomy 13/1-5 a prophet: The word nabi, rendered a prophet, not only signifies one who foretell future events, but also an intercessor, instructor. nabiy' {naw-bee'} from H5012; TWOT - 1277a; n m2 Hebrew Word Study (Transliteration-Pronunciation Etymology & Grammar) 1) spokesman, speaker, prophet a) prophet In Arabic Nabi means also Prophet. From H5012; a prophet or (generally) inspired man:prophecy, that prophesy, prophet.

#5030.

nabi (611c); from an unused word; a spokesman, speaker, prophet: NASB - prophecy(1), prophesy(1), prophet(165), prophets(147).

Allah says in the Quran:


Muhammad is not the father of [any] one of your men, but rasla (he is the Messenger) of Allah wakhtama nabiyna (and last of the prophets). And ever is Allah , of all things, Knowing. Sura 33/40

The Tawrah says:


I will raise nabi (up for them a prophet) like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. Deuteronomy 18/18 a Prophet nabiy' (naw-bee') a prophet or (generally) inspired man -- prophecy, that prophesy, prophet.3
2

http://lexiconcordance.com/hebrew/5030.html

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a spokesman, speaker, prophet In Hebrew the word for Prophet is Nabi and in Arabic the word for Prophet is Nabi. Nabaa means to be exalted, high, raised; to announce, plur. News, an announcement, messages account or story, a prophecy, as at For every naba-in (announcement) there is a term, and ye will come to know. Sura 6/67

Also the word Nabaa also means:


A Prophet, Prophecy. To announce, to make acquainted with, declare or relate a circumcstance to another, to make one acquainted with, to inform. Nabiyun means Prophet, To have a lofty position, status, dignity of a Prophet as Nuh, Ibrahim, Musa. It is derived from Nabuwwat and signifies elevation and evidence of giving very big news and bringing Shariat (Law). Nabuat means one who acquaints or informs others, who prophesies and informed from Allah.

The Quran tells us that the Prophet Muhammad follows in the footsteps of the prophets:
Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms. Sura 4/163 "The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, kutubihi (His Books), and His messengers. We make no distinction (they say) between one and another of His messengers. And they say: We hear, and we obey: (we seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys." Sura 2/285 "And afterward We inspired you: ittabi millata ib'rhma (Follow the creed of Abraham), as one by nature upright. He was not of the idolaters." Sura 16/123 Therefore hold fast to that which has been revealed to you; surely you are on the right path. And most surely it is a reminder for you and your people, and you shall soon be

http://biblesuite.com/hebrew/5030.htm

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questioned. And ask those of Our Messengers whom We sent before you: Did We ever appoint gods to be worshiped besides the Beneficent Allah? Sura 43/43-45

The Quran is says that the Prophet Muhammad is even told to follow the previous guidance and to confirm his message with the previous Scriptures:
Now then, for that (reason), call them to the Faith, and stand steadfast as thou are commanded, nor follow thou their vain desires; but say: "I believe in whatever Book Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal. Sura 42/15 Those are they unto whom We gave the Scripture and command wal-nubuwata (and prophet hood). But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. Those are they whom Allah guided, so follow their guidance. Say: I ask of you no fee for it. Lo! it is naught but a Reminder to (His) creatures. Sura 6/89-90 So if you are in doubt, about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters. And never be of those who deny the signs of Allah and [thus] be among the losers. Sura 10/94-95 "But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death. You may say to yourselves, How can we know when a message has not been spoken by Yahweh? If what a prophet proclaims in the name of Yahweh does not take place or come true, that is a message Yahweh has not spoken. That prophet has spoken presumptuously. Do not be afraid of him." Deuteronomy 18/20-22 The Prophet Muhammad HMD was foretold to come in the Tawrah and in the Injil along with other Hebrew Scriptures. Basic simple and clear logic tells us clearly that he was a true Prophet and a true Messenger of the Most High. He was not a false Prophet, he was not only a Messenger. It is not possible for any libasharin (human being) unto whom Allah had given kitba (the Scripture) wal-uk'ma (and wisdom) wal-nubuwata (and the prophethood) that he should afterwards have said unto mankind: Be slaves of me instead of Allah; but
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(what he said was): Be ye faithful servants of the Lord by virtue of your constant teaching of the Scripture and of your constant study thereof. Sura 3/79 The Tawrah says, But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death The Quran confirms that any Prophet that comes and fabricates against Allahs something other than what is wahyun (Revelation) Allah would destroy that prophet: Allah says, "[It is] a revelation from the Lord of the worlds. And if he fabricated against Us some aqwli (sayings), We would have seized him by the right hand; Then We would have cut from him the aorta. and none of you could have defended him.." Sura 69/43-47 aqwli qf ww lm ( ) means to say/speak, to call, to be named, word/speech, utterance, a thing said, greeting, discourse, one who says/speaks. To inspire/transmit/relate/answer/think/profess, emit an opinion on, indicate a state or condition or circumstance. qa'ilun - speaker, indicator. The Quran makes it very clear that the Prophet Muhammad would not have said anything against what Allah commanded. He would not tell any one to follow him personally. He would not tell anyone to obey his personal speech. He would only command them as a Messenger of Allah to obey/follow as he to had to obey and follow the message, the Quran. Prophecy is foretold news about any future event. In religious world, a prophecy, quite distinct from an educated and wise guess, is considered the most authentic criterion and a vital proof for the truthfulness or otherwise of a prophet. The Bible has also mentioned this test and claims that the prophecies mentioned in it shall be definitely fulfilled. "I am Yahweh; that is my name! I will not give my glory to another or my praise to idols. See, the former things have taken place, and new things I declare; before they spring into being I announce them to you." Isaiah 42/8-9 "I am telling you now before it happens, so that when it does happen you will believe that I am He." John 13/19

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In modern era atheists put the religions on trial by presenting criteria to check the genuine-ness or otherwise of the prophecies mentioned in the religious scriptures. Mr. Douglas E. Krueger, an atheist, on Pages 96-98 of his book, WHAT IS ATHEISM A Short Introduction has presented the following five criteria to judge a prophecy. He wrote:

"Some criteria are needed in order to distinguish cases of lucky guesses from those of true prophecy. Let us define a genuine prophecy as one that satisfies the following five criteria:
1. The prophecy must be clear, and it must contain sufficient detail to make its fulfillment by a wide variety of possible events unlikely. 2. The event that can fulfill the prophecy must be unusual or unique. 3. The prophecy must be known to have been made before the event that is supposed to be its fulfillment. 4. The event foretold must not be of the sort that could be the result of an educated guess. 5. The event that fulfills the prophecy cannot be staged, or the relevant circumstances manipulated, by those aware of the prophecy in such a way as to intentionally cause the prophecy to be fulfilled." According to these criteria, we see that the Quranic prophecies given to the Prophet Muhammad, some of which are presented here, prove to be quite genuine and true. No one can ever imagine that an umiya Prophet living in a nomadic society of Arabia 1400 years ago can predict precise scientific events, as mentioned hereunder, to happen in the future. It is very well beyond the human capacity to foretell or even visualize such incredible incidents. The only conceivable source of these prophecies and predictions is purely divine. Interestingly, all such prophecies are fulfilled by those who were not Muslims, rather many of them are atheists. Thus no question of staging the prophecy and manipulating the circumstances arises.

The finger prints system at borders, criminal investigation cells and immigration centres prove the fulfillment of this Quranic prophecy.

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And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah , who has made everything speak; and He created you the first time, and to Him you are returned. Sura 41/21

Roads in Mountains
when the mountains shall be set moving, Sura 81/3

Nobody could ever imagine that one day wild beasts shall be captured, tamed and put together in closed and open parks. The establishment of zoo have fulfilled this prophecy.
And when the wild beasts are gathered Sura 81/5 One example is a prophecy that occurs in Surah 30 of the Qur'an. In the first six verses Allah promised that the Romans who had just been defeated in the year 615 C.E. would turn around and win a decisive victory within nine years. At the time this statement was made, no human could envision how it could come to pass. The Romans had been so soundly defeated that no hope was left that they could make a comeback within such a short period of time. The disbelievers mocked at the Muslims over this passage in the Qur'an because they thought the prophecy would surely fail. The Romans have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice. In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. Sura 30/2-5 The Prophet Muhammad was given what was needed to be a Prophet and a Messenger. Some say he wasnt a Prophet and some even go so far to claim that him being a Prophet was interjected into the Arabic Text. These people who come up with this foolishness are seriously lost and have no idea in terms of the Hebrew and Arabic language. It is not possible for any libasharin (human being) unto whom Allah had given kitba (the Scripture) wal-uk'ma (and wisdom) wal-nubuwata (and the prophethood) that he should afterwards have said unto mankind: Be slaves of me instead of Allah; but (what he said was): Be ye faithful servants of the Lord by virtue of your constant teaching of the Scripture and of your constant study thereof. Sura 3/79 Beginning with nabi/, the terms horeh/, roeh/ and ishhaElohim/ have been used in Hebrew sacred texts to mean prophet.
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The word nabi is derived from the verb nabu, which means to call in Akkadian, and is used for the first time in the Tanakh in reference to Prophet Abraham, thusly: For he is a prophet. Now return the man's wife, nabi (for he is a prophet), and he will pray for you and you will live. But if you do not return her, you may be sure that you and all who belong to you will die." Genesis 20/7 Alongside its usage in its literal meaning of messenger we find this word used in the Torah to mean, the one who speaks for Elohim, Elohims messenger. I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. Deuteronomy 18/18 Prophet Moses is also mentioned by this quality, which indicates that he occupied an exclusive spot. Horeh and roeh both mean seer and express that, differently from other people, prophets can see and know things that will occur in the future. The examples of Prophet Moses, a nabi, also being described as ishha-Elohim This is the blessing with which Moses, the man of Elohim, blessed the Israelis before his death. Deuteronomy 33/1 For he that is now called a nabi was beforetime called a horeh. (Formerly in Israel, if someone went to inquire of Elohim, they would say, "Come, let us go to haro'eh (the seer)," because the prophet of today used to be called a seer.) 1 Samuel 9/9 When we look at it semantically, we see that these terms are not synonymous concepts that changed within the course of history, but indicate different meanings within the course of the progression from a primitive understanding to an established institution. The meanings of the terms nabi and ish ha-Elohim of messenger and man of Elohim, respectively, are separated from the rest. Thus examples of usage of the words roeh and horeh together with the word nabi indicate that there is a difference in meaning between the words.

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As for the difference between the words horeh and roeh, which both mean seer; it is that the first is conceptually more limited with regard to the arrival of revelation and indicates dreaming, while the second is more wide-ranging, indicating vision, and the privilege of divine vision. Additionally, examples of horeh used as if it were describing an occupation, as the kings seer, Davids seer must not be missed.

What do we know about the Prophetic attributes according to the Tawrah?


It was indicated above that the institution of prophet hood has a two-winged structure. According to Hebrew Scriptures, the characteristics sought in a prophet are, accordingly, separated into two. The first of these in alignment with the wing on communication with Yahweh -comprises the qualities necessary to undergo that personal experience during the period before becoming a prophet, in order to become a prophet/be chosen. The second aligns with the wing on assignment of duty, and is tied to the duty assumed after becoming a prophet. Some thought that prophet hood is possible for everyone, even that according to the laws of nature everyone should be a prophet. "Are you jealous on account of me?" Moses asked in reply. "I wish all of Yahweh's people were prophets and that Yahweh would put his spirit upon them!" Numbers 11/29 But as not everyone has developed the individual skill required to shoulder this responsibility, not everyone can be a prophet; similarly, it is not certain that all those who have developed this will be prophets. For prophet hood is not a science or an occupation that a person can gain through their own efforts it is a rank given only by the Most High. In order to be worthy of candidacy for this rank, an individual must be at the point of perfection in terms of their moral and conveyance capacities. For this reason, the individual must be healthy and at a high level in terms of knowledge and ascetic/spiritual upbringing.

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The Most High does not choose one who has not attained this level to be a prophet. In addition, according to tradition wisdom, power, strength and wealth are also of importance when it comes to a person being chosen as a prophet. But there is no guarantee that everyone who possesses all of these attributes will be a prophet; the Most High selects to be prophet the one amongst them who is at the highest level. The attribute associated with duty is that of announcing wahyun (the revelation). Being a prophet does not stop at revelation; they are the Most Highs messenger, in the position of intermediary, and they convey the messages they receive from Him to people. What is essential is that the prophet does not himself add anything to this message. When this possibility is present, for example when the prophet is worried, saddened, and angry or in similar states, revelation does not come to them. The state necessary for the entrance of the angel of revelation is one in which the prophet is very cheerful and happy. In this case, the prophets human identity vanishes, and the divine spirit fills its place. Hence, the Tawrah uses not a different concept, but the word nabi when referring to false prophets. and that sign or wonder he has promised you comes about, but he says, Let us follow other gods , which you have not known, and let us worship them, do not listen hannabi (to that prophet) words or to that dreamer . For Yahweh your Elohim is testing you to know whether you love Yahweh your Elohim with all your heart and all your soul. You must follow Yahweh your Elohim and fear Him. You must keep His commands and listen to His voice; you must worship Him and remain faithful to Him. Deuteronomy 13/2-4 The Tawrah presents criteria to distinguish the true prophet. Thus when Yahweh first made revelations to Prophet Moses, he made clear that he was the Elohim of their fathers, told his tribe that he was sent by the Elohim of their fathers, and told Pharaoh that he had met with the Elohim of the Semites. (Exodus 3:6, 13, 15-16, 18). As for later prophets, adherence to the law of Moses is amongst the criteria. He saith also, 'I am the Elohim of thy father, Elohim of Abraham, Elohim of Isaac, and Elohim of Jacob;' and Moses hideth his face, for he is afraid to look towards Elohim. Exodus 3/6 The Hadu (Jews) judged by the Tawrah when the Prophet Muhammad was still alive:

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"But wakayfa (BUT HOW CAN) yuakkimnaka (THEY APPOINT YOU A JUDGE) waindahumu (WHILE THEY HAVE WITH THEM) the Tawrah, fh (IN IT) uk'mu (IS THE COMMAND) of Allah and thereafter turn away? Such as these, then, are no [true] believers." Sura 5/43

Allah tells Ahlul Kitab to uphold the Tawrah, Injil and all of the Revelations revealed by Him:
"Say: "O people of the Scripture, you are not upon anything until you uphold the TAWRAH and the INJIL AND WHAT WAS SENT TO YOU FROM YOUR LORD." And for many of them, what was sent down to you from your Lord will only increase them in transgression and rejection. So do not feel sorry for the rejecting people." Sura 5/68 These criteria are that the truth of the announcement of the person claiming to be a prophet, and their predictions later on turn out not to be true, or do not occur. The Tawrah describes this as the prophet directing toward other gods and inviting worship of them and their speaking in the name of other gods and the non-realization of their predictions. There is no requirement that a prophet be a political leader; the prophets from Prophet Moses to Samuel were both prophets and political leaders. Those who followed were just prophets. It should be noted that in the Hebrew understanding, innocence is not required of prophets what is essential is that the divine word is announced in its entirety. Even though it is fundamental that, as all people, they do not commit sins like fornication, theft and lying, prophets are under no protection from Elohim in terms of committing sin. uvinbi'ei (Among the prophets) ofJerusalem also I saw ahorriblething: They commit adultery and walk in lies. They strengthen thehands ofevildoers, and noneturns hisback on evil. They are all like Sodom to Me; Jerusalems residents are like Gomorrah. Jeremiah 23/14 "I did not send hannabi'im (these prophets) But they ran. I did not speak to them, But they prophesied. Jeremiah 23/21 Upon this, it is possible to say that outside of the attribute of virtue, the prophetic attributes in the Islamic understanding of truthfulness, entrustment with a duty, understanding and proclamation are also valid in the Hebrew understanding.
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The nature of prophet hood


As is also indicated above, it can be seen that the understanding of prophet hood in Hebrew went through a process of evolution from primitiveness to a systematic institution. This is related to the perception of the rank of prophet hood in the relevant tribes culture. It is seen that this institution conceptualized as the station of conveying transcendental messages of Elohim to people and ensuring intermediary communication reached a set level of systematization with Prophet Moses receipt of the Tawrah. Hence we are shown by previous prophets not being required to present a canon of laws to the people despite their being in contact with Elohim, and their being the last ring in the chain of revelation: But none of them had said to any community, Allah sent me to you that I may give you this information and has prohibited these and commanded these. Accordingly, in Hebrew the rank of prophet does not stop at receiving messages from Elohim; the proclamation of these messages is also essential. This is messenger ship in the fullest sense of the word, being in communication with Elohim on the one hand and on the other, being charged with a task as a result of this communication. This assignment of duty is prophet hood itself. Thus in the Hebrew understanding there have been those whom, though they are not counted as prophets, have received messages from Elohim because the eyes of their hearts are open. But they are not seen as prophets because they are not charged with announcing to the people the message that they have received.

Based on this, it can be said that prophet hood entails:


1) the state of having full control over the temptation of all types of earthly desires 2) controlling ones lower self and 3) developing ones understanding and mind power, purifying ones intellect such that one reaches the highest point of existence, attaining full openness of consciousness and understanding at its peak. This is what is important in a person being chosen as a prophet; the one who cannot accomplish this cannot enter into communication with the Active Intellect and assimilate into the divine sphere, and it is this communication that represents the revelation.
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The covenant of the Prophets:


"Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses. And whoever turned away after that - they were the defiantly disobedient." Sura 3/81-82 If a Prophet is sinful intentionally this mean that this very Prophet is being defiantly disobedient. If someone says that the Prophet Muhammad sinned on purpose that person is accusing the Prophet Muhammad of breaking the covenant the Prophets made with Allah, are you serious.

We are also reminded:


"And mention when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Isa, the son of Mary; and We took from them a mthqan ghalan (solemn covenant). That He may question the truthful about their truth. And He has prepared for the disbelievers a painful punishment." Sura 33/7-8 We have so called Muslims today who accuses the Prophet Muhammad of sinning, and concealing the Testimony and Wahyun (Revelation) of Allah.

Now think about this very carefully,


Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah ?" And who is more unjust than one who katama (concealed) shahdatan (a testimony) he has from Allah? And Allah is not unaware of what you do. Sura 2/140 kf t mm ( ) means to conceal (e.g. secret), restrain (anger), hide, keep back (evidence), hold. Allah is saying those who conceal testimony received by Allah are unjust. Can we believe at any moment Allah sent us an unjust Prophet as a Messenger? " And (remember) when you said to him on whom Allah has bestowed Grace and you have done favour: "Keep your wife to yourself, and fear Allah." watukh'f (But you did
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hide) in yourself whereas Allah had a better right that you should fear Him. So when Zaid had accomplished his desire from her, We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them. And Allah's Command must be fulfilled." Sura 33/37 kh f y ( ) means Imperceptible / unapparent, hidden /concealed / covered, faint or dim to the sight, suppressed or stifled, obscure to the mind, to become manifest from a state of concealment (what was concealed became revealed). As we can see in Sura 33/37 Allah doesnt accuse the Prophet concealing shahdatan (a testimony) he had from Allah. What the Prophet hid from others was his feelings for Zayds wife that Allah eventually made known to the people. According to the Arabic ." watukh'f the Prophet suppressed his feelings also. This is not a sin.

Did the Prophet invent falsehood about Allah?


And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed. Sura 16/116 This ayat has nothing to do with the Prophet Muhammad at all. Some Muslims love to just post ayats without reading the ayats that preceded it.

Does Sura 10/57-60 accuse the Prophet of making things lawful and unlawful:
O humanity! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy. Say, "In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate." Say, "Have you seen what Allah has sent down to you of provision of which you have made lawful and unlawful?" Say, "Has Allah permitted you or do you invent about Allah? And what will be the supposition of those who invent falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the people, but most of them are not grateful." Sura 10/57-60 Notice the Prophet is being told to Say to humanity and this does not pertain to the Prophet himself being addressed. Allah is instructing His Messenger to to convey to humanity not to go out and make for themselves things that isnt validated by Allah.

Why did the Prophet forbid what Allah made halal?


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"O Nabi (Prophet)! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful." Sura 66/1 Now, Sura 11/116 says the ones who invent falsehood about Allah will not succeed does this apply to the Prophet? Did he not succeed? Did he forbid for himself only or did he forbid for others? How can anyone get around saying that the Prophet was unjust, and that he lied and presented falsehood? Notice, in sura 66/1 is addressing the Prophet as Prophet and not as Messenger. The Prophet, as human forbids something for himself that Allah made lawful. As a Prophet he did that to himself and not to the people around them. If the Prophet would have forbid the people he was to come to convey the Wahyun (Revelation) to Allah would have addressed him as, "O Rasul (Messenger)! why do you forbid (them) that which Allah has made lawful for them As a Messenger, he his speaking for Allah so this wouldnt make any sense because then Allah would have been at fault for giving this Wahyun (Revelation) to him to begin with. There are Muslims who actually believe this about the Prophet Muhammad that the Prophet was unjust for hiding a shahdatan (a testimony) he had from Allah. " And (remember) when you said to him on whom Allah has bestowed Grace and you have done favour: "Keep your wife to yourself, and fear Allah." watukh'f (But you did hide) in yourself whereas Allah had a better right that you should fear Him. So when Zaid had accomplished his desire from her, We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them. And Allah's Command must be fulfilled." Sura 33/37 Sura 33/37 speaks clearly about something personal, a feeling he had for Zaids wife and this says nothing about a shahdatan (a testimony) he had from Allah.

Here is the Sunnah of Allah reprimanding the Prophet Muhammad right in the Qur'an.
"Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?" Sura 9/43
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It seems many Muslims don't know the difference between a Messenger when he speaks Wahyun (Revelation) from a Prophet that relates to his human side being prone to mistakes and saying things OUTSIDE or Wahyun (Revelation). As I have said time and time again there does not occur a single instance in the Quran of the messenger being reprimanded. The precise wording of the prophet represents the human side of the messenger and he was tricked by the hypocrites. This occurred when one of the hypocrites stole something but some people found out and so the thiefs family felt shame because of what he did. So he and his family planned that he should put the stolen shield in an innocent Jews house at night. Then they went to the prophet in the morning claiming to be innocent. So the prophet was tricked and he even defended the thief; thus, the thief became innocent and the innocent became a thief. This is a story which happens in every time and place; where a criminal who committed a crime escapes accusation whilst the innocent person is jailed unjustly. The Quran mentions this story and transforms it from a historic incident which was specific to that time and place and to the people involved, into an affair relevant to all people in any time and place. In the beginning, Allah admonished the Prophet instructed him to judge with the Book and warned him from being an advocate for the traitors: We have sent down to you the scripture, truthfully, in order to judge among the people in accordance with what Allah has shown you. You shall not side with the betrayers. Sura 4/105 Allah is conveying to the Prophet that the Book was sent down truthfully so that the Prophet can judge among the people according to what Allah has shown him in the Book itself; judgment is sought from the Quran.

And because the prophet forgot to do so, he was told to ask for forgiveness in the following verse:
You shall implore Allah for forgiveness. Allah is Forgiver, Most Merciful. Sura 4/106 Then, in the verse after that he was prohibited from defending those traitors who conspired to claim that a criminal was innocent, and to accuse the innocent:
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Do not argue on behalf of those who have wronged their own souls; Allah does not love any betrayer, guilty. They hide from the people, and do not care to hide from Allah, though He is with them as they harbor ideas He dislikes. Allah is fully aware of everything they do. Here you are arguing on their behalf in this world; who is going to argue with Allah on their behalf on the Day of Resurrection? Who is going to be their advocate? Sura Sura 4/107-109 Can anyone help them on the Day of Resurrection or intercede on their behalf? Then, the following verses lay down the principle of personal responsibility: Anyone who commits evil, or wrongs his soul, then implores Allah for forgiveness, will find Allah Forgiving, Most Merciful. Anyone who earns a sin, earns it to the detriment of his own soul. Allah is Omniscient, Most Wise. Anyone who earns a sin, then accuses an innocent person thereof, has committed a blasphemy and a gross offense. Sura 4/110-112 That is, every person is responsible for their own sins, and if they sought forgiveness, then Allah will forgive them and if not then they will be taken to account for what they did and no-one will argue or intercede on their behalf on the Day of Resurrection, The transgressors will have no friend nor an intercessor to be obeyed. Sura 40/18

Allah says to the Prophet, not the Messenger:


If it were not for Allahs grace towards you, and His mercy, some of them would have misled you. They only mislead themselves, and they can never harm you in the least. Allah has sent down to you the scripture and wisdom, and He has taught you what you never knew. Indeed, Allahs blessings upon you have been great. Sura 4/113 Hence, that is, they tried to trick the Prophet but the revelation came down and exposed them and everything went back to normal, and this is how the prophets affairs took place; according to the Quran. Because thats how he used to judge and speak; using the Quran and nothing but the Quran. Again, Allah says he concealed within himself that which Allah disclosed. Where is the evidence that what he concealed Wahyun (Revelation) / shahdatan (a testimony) of Allah that he was OBLIGATED to CONVEY to the people?
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What is the purpose of a Messenger?


Does the Quran ever say? the sole duty of the prophet is to deliver the message?, The Quran never says the sole duty of the Prophet is to deliver the message at all. Allah says The sole duty of the Messenger is to deliver the message Sura 5/99 And obey Allah and obey the Messenger and beware. Then, truly, if you turned away, then, know that only on Our Messenger is the delivering of Our clear message. Sura 5/92 but if they turn away, your sole mission is to deliver this message Sura 3/20 Thus, when the day comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness against these people. Sura 4/41 your sole mission is to deliver (the message). It is us who will call them to account. Sura 13/40 If they turn away, we did not send you as their guardian. Your sole mission is delivering the message Sura 42/48 You shall remind, for your mission is to deliver this reminder. You have no power over them. As for those who turn away and disbelieve. Allah will commit them to the great retribution. To us is their ultimate destiny. Then we will call them to account. Sura 88/21-26 A Messenger is only a Messenger as long as the Messenger delivers the MESSAGE completely. If a Messenger conceals any part of the message nullifies his position as MESSENGER. The day will come when we will raise from every community a witness from among them, and bring you as the witness against huli (these people). We have revealed to you this book to provide explanations for everything Sura 16/89 A Messenger doesnt CONCEAL a Message revealed to him by His Lord.

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Allah reprimanded the Prophet when he made mistakes right in Qur'an and never the Messenger.

A Messenger was almost destroyed because he went ASTRAY and did not want to deliver the message to the people Allah willed that he deliver it to. Let us look at what happen to Prophet Jonah:
"And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." Sura 21/87 "And, verily, Yunus (Jonah) was one of mur'salna (the Messengers)." Sura 37/139 Jonah was a Messenger of Allah and he almost fell to his destruction after he went astray from his duty as a messenger. Allah says: O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people. Sura 5/67 The Prophet Muhammad doesnt speak or act from his own desire only when it comes to Wahyun (Revelation) this does not mean literally that every action that the Prophet Muhammad does is according to Wahyun (Revelation). Your companion has not strayed, nor has he erred, Nor does he speak out of desire. It is wayun (a revelation) y (revealed) Sura 53/2-4 Allah says 'nor has he erred, nor does he speak out of desire Hence, was the Prophet Muhammad being inspired in Sura 66/1? O you prophet, why do you prohibit what Allah has made lawful for you, just to please your wives? Sura 66/1 Again, Why is Allah addressing him as 'O you Prophet' instead of 'O you Messenger'?

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"It is wayun (a revelation) y (revealed) Sura 53/4 O you prophet, why do you prohibit what Allah has made lawful for you, just to please your wives? Sura 66/1 Allah says it is not but wahyun (Revelation) yuhi (revealed) what is revelation revealed. Sura 66/1 could not have been Wahyun (Revelation) revealed because then Allah would have been CONTRADICTING HIMSELF. This means he could not have been receiving revelation which means there were many times he was not a MESSENGER which subjected him to ordinary human emotions, mistakes, inclinations until he received wahyun (Revelation).

The Chopping Block:


"Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?" Sura 9/43 Again, in another ayat in the above verse Prophet Muhammad is admonished / reprimanded again as to why he had given permission to the Hypocrites until the truthful people were made distinct from the liars. When did this happen was it during Wahyun (Revelation) revealed? Had everything spoken by Prophet Muhammad been a revelation from Allah, then the above Quranic revelation would not have opposed the speech of the Prophet Muhammad in which he had given the permission to the Hypocrites for nonparticipation in Jihad. Thus this confirms that whatever the Prophet Muhammad uttered is not revelation but his human speech is separate from Wahyun (Revelation) revealed. See, the evidence is clear as day but Lola you are too stubborn and too arrogant to submit to the truth.

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The Quran has differentiated between the ordinary human speech of Nabi (The Prophet) and the Wahyun (Revelation) revealed and has clarified that it is only the Quran that is revealed on him, and all that he uttered in life and done outside of Wahyun revealed was not revelation. Again, this refutes the idea as a Messenger he would have been reprimanded or he would have concealed a testimony from Allah. "And when you bring not a verse for them they say: Why have you not chosen it?" Sura 7/203

Learning to distinguish between Prophet versus Messenger:


Now had everything uttered by Prophet Muhammad been a Wahyun (Revelation) revealed from Allah. Again, in the above verse it would be meaningless to identify this objection of unbelievers as to why the Messenger has not selected the revelation by himself, as under the assumption, whatever he speaks is considered as revelation of Allah. Allah has identified in the above verse that it is the Quranic Ayat that are the revelations that the Prophet Muhammad used to bring to his people, and not everything he uttered as a human being.

This speaks volumes all by itself:


"And when you bring not a verse for them they say: Why have you not chosen it?" Sura 7/203 O you prophet, why do you prohibit what Allah has made lawful for you, just to please your wives? Sura 66/1 To bring CLARITY, it is evident from this verse that Prophet Muhammad also did the following: 1) He made decisions on his own. 2) He acted on his own initiative at times instead of the revelation of Allah
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3) and thus proves that all the decisions and actions of Nabi were not Wahyun 4(Revelation) revealed which means he acted outside of being a Messenger and thus Allah reprimands him as Prophet.

More examples:
"O you who believe! do not put questions about things which if declared to you may trouble you, and if you question about them when the Quran is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing." Sura 5/101 Again, if everything uttered by Prophet Muhammad were Wahyun (Revelation) revealed then the believers would not have been restricted to seek the answers to their questions from the Quran, correct? Hence, the wisdom of Allah restricting the believers to the Wahyun (Revelation) revealed for getting answers to their queries, it is confirmed that apart from Revelation revealed whatever the Prophet Muhammad spoke was not Revelation revealed but his ordinary human speech said the by the human side of the Messenger, per ayat 'Prophet. Hence, otherwise the believers would not have been restricted to get answers through (Revelation) revealed.

In Sura 9/64 the Hypocrites are exposed as those who are afraid of any message being revealed in the Quran which will expose them:
"The hypocrites fear lest a Surah should be sent down to them telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear." Sura 9/64 Again, we have a difference between Nabi / Prophet and Rasul / Messenger. Hence, the ordinary SPEECH / HADITH of the Prophet Muhammad other than Wahyun (Revelation) revealed was always presented to the Hypocrites day and night, but they did not fear that, and instead demonstrate their hesitation against Wahyun

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(Revelation) revealed. In Sura 33/37 was not about Wahyun (Revelation) revealed at all it was about his personal FEELINGS towards Zayd's wife that he kept to himself being human, shy he did what any other human being would do, Subhan Allah. "And [remember], when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah ," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished." Sura 33/37 All Prophets are prone to mistakes / error which reflect once again their humanity. When Prophets make mistakes this isn't the same as sinning. This is why we have to study the Qur'an carefully.

Why did Allah differentiate between Prophet versus Messenger?


I swear by the star when it goes down, that your companion has not gone ma alla (has astrayed), wam ghaw (nor does he err) Sura 53/1-2 Allah reprimands the Prophet as Prophet and even then the mistakes aren't deliberately and defiantly disobedient acts. Yet, Allah never Messenger this is a crucial point to understand. However, as a Messenger of Allah their sole duty is to convey the Messenger. Allah informs us that the Prophet Muhammad was not astray nor was he in error. What was coming to him periodically was wahyun (revelation). However, from time to time when wahyun (revelation) was not coming he did speak out of his own desire. Yet, this still doesnt constitute that he was dallan (lost) nor does this say that he was not guided. Allah made it clear before the Prophet hood of the Prophet Muhammad, he was already lost and not guided: And He found you llan (lost) and guided Sura 93/7

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The Prophet which represents the human side of the Messenger We have to remember as a Prophet of Allah this doesnt guarantee him necessarily being free from error. The prophet is the man himself which represents his life, in his private affairs, in his social relations with those around him, and in his human conduct. Now this is coming down to his human conduct, he was susceptible to rebuke from Allah. For this reason, he used to be reprimanded in his capacity as a prophet. Allah says: O you prophet, why do you prohibit what Allah has made lawful for you, just to please your wives? Sura 66/1 No prophet shall acquire captives, unless he participates in the fighting. You people are seeking the materials of this world, while Allah advocates the Hereafter. Sura 8/67 Even the prophet cannot take more of the spoils of war than he is entitled to. Anyone who takes more than his rightful share will have to account for it on the Day of Resurrection. Sura 3/161 And when the human side of the Messenger, hence the Prophet sought forgiveness for some of his relatives, our Allah said to him: Neither the prophet, nor those who believe shall ask forgiveness for the idol worshipers, even if they were their nearest of kin, once they realize that they are destined for Hell. Sura 9/113 Concerning a very hard battle the believers fought, the Almighty says: Allah has redeemed the prophet, and Muhjireen (the immigrants) and the supporters who hosted them and gave them refuge (Ansr), who followed him during the difficult times. That is when the hearts of some of them almost wavered. Sura 9/117 Allah also instructed the prophet to be reverent of Him, and to follow the revelation, and to trust in Him, and in prohibiting him from obeying the disbelievers: O you prophet, you shall reverence Allah and do not obey the disbelievers and the hypocrites. Allah is Omniscient, Most Wise. Follow what is revealed to you from your
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Lord. Allah is fully Cognizant of everything you all do. And put your trust in Allah. Sura 33/1-3 Now all of the above one thing in common that anyone can see clearly is that Allah is him as a Prophet and not as a Messenger. The Quranic discussion about the relationship between the Prophet and his wives who are the mothers of the believers also addresses him as a Prophet and not as a Messenger: O prophet, say to your wives, If you are seeking this life and its vanities, then let me compensate you and allow you to go amicably. Sura 33/28 The prophet had trusted some of his wives with a certain statement. Sura 66/3 When Allah was addressing the mothers of the believers, however, Allah didnt say O wives of the messenger, rather, it said: O wives of the prophet, if any of you commits a gross sin, the retribution will be doubled for her. This is easy for Allah to do. Sura 33/30 O wives of the prophet, you are not the same as any other women. Sura 33/32 Hence, this relationship with the people around him also addresses him as a prophet, O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Sura 33/59 The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. Sura 33/6 O you who believe, do not enter the prophets homes unless you are given permission to eat. Sura 33/53) Others made up excuses to the prophet: Our homes are vulnerable, Sura 33/13) In light of this, the prophet is the man, in his behaviour, in his private and public social relations, for this reason, he was addressed as the prophet to follow the revelation. Now we have the Messenger

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Thus, when the prophet speaks with the Quran, he is the messenger who should be obeyed for the sake of Allah, We did not send any messenger except to be obeyed in accordance with Allahs will Sura 4/64 This is why Allah says whoever obeys the Messenger hence, obeys Allah because as the Messenger represents the voice of the Sender and the messenger conveys the message of the Sender. Whoever obeys the messenger is obeying Allah Sura 4/80 So we have the Prophet as a human being was the first to obey the Quranic revelation, and the first to implement it on himself. O you prophet, you shall reverence Allah and do not obey the disbelievers and the hypocrites. Allah is Omniscient, Most Wise. Follow what is revealed to you from your Lord. Allah is fully Cognizant of everything you all do. And put your trust in Allah. Sura 33/1-3 Whenever addresses the prophet remember, the Prophet himself was ordered to follow the Messenger, hence the revelation, and the instruction came to obey the messenger, that is, to obey the prophet when he spoke using the message, i.e. the Quran because as a Messenger the Prophet does not speak from his own desire he only speaks what he is instructed to speak. Say, Obey Allah, and obey the messenger. Sura 24/54 Why dont they study the Quran carefully? There does not occur a single instance in the Quran of Allah saying: Obey Allah, and obey the prophet, or obey the Prophet or Muhammad. Why is this important? Its very important because obedience is not due to human side of the Messenger which is the prophet who is a human being.

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