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In the Name of God بسم الله

Are Prophets prophet by birth?

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:bismillah:

:salam:

It is a Shia belief in contrast to Sunni belief that a prophet is prophet by birth but I find this hard to believe . Let us see following verse :

And that We have inspired you [Muhammad] with a Spirit (rūḥ) from Our Command. You did not know what was the Book (kitāb) and what was the Faith. But We have made it a Light (nūr) by which We guide those of our Servants as We will. And verily, you guide to a Straight Path.
– Holy Qur’ān 42:52

 

And even our tafsir say the same 

Muhammad Bin Yahya, from Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Asbat, from  Muhammad Bin Al Fuzayl, from Abu Hamza who said,  ‘I asked Abu Abdullah (asws) about the knowledge, ‘Is it a knowledge which the  knowledgeable one learns from the mouths of the men, or is it in the Book with  you (Imam) which you are reading from, so you are learning from it?’

He(as) said: ‘The matter is greater than that and more necessary. Have you not  heard the Words of Allah Mighty and Majestic: And like that We Sent down a  Spirit unto you from Our Command. You  did not know what the Book was, nor the Eman?’

Then he(as) said: ‘Which thing are your companions saying regarding this Verse?  Are they reading it that he(saw) was in a state of not knowing what the Book (Quran) 
nor the Eman was?’ So I said, ‘I don’t know, may I be sacrificed for you, what  they are saying’. 

So he(as) said to me: ‘Yes. He(saw) was in a state where he(saw) did not know what the Book was nor the Eman until Allah the Exalted Sent the Spirit 



Now how can we claim that prophets are prophet by birth ? Any explanation will be appreciated. 

@Qa'im @SoRoUsH

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20 minutes ago, Goswami said:

:bismillah:

:salam:

It is a Shia belief in contrast to Sunni belief that a prophet is prophet by birth but I find this hard to believe . Let us see following verse :

And that We have inspired you [Muhammad] with a Spirit (rūḥ) from Our Command. You did not know what was the Book (kitāb) and what was the Faith. But We have made it a Light (nūr) by which We guide those of our Servants as We will. And verily, you guide to a Straight Path.
– Holy Qur’ān 42:52

 

And even our tafsir say the same 

Muhammad Bin Yahya, from Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Asbat, from  Muhammad Bin Al Fuzayl, from Abu Hamza who said,  ‘I asked Abu Abdullah (asws) about the knowledge, ‘Is it a knowledge which the  knowledgeable one learns from the mouths of the men, or is it in the Book with  you (Imam) which you are reading from, so you are learning from it?’

He(as) said: ‘The matter is greater than that and more necessary. Have you not  heard the Words of Allah Mighty and Majestic: And like that We Sent down a  Spirit unto you from Our Command. You  did not know what the Book was, nor the Eman?’

Then he(as) said: ‘Which thing are your companions saying regarding this Verse?  Are they reading it that he(saw) was in a state of not knowing what the Book (Quran) 
nor the Eman was?’ So I said, ‘I don’t know, may I be sacrificed for you, what  they are saying’. 

So he(as) said to me: ‘Yes. He(saw) was in a state where he(saw) did not know what the Book was nor the Eman until Allah the Exalted Sent the Spirit 



Now how can we claim that prophets are prophet by birth ? Any explanation will be appreciated. 

@Qa'im @SoRoUsH

Hazrat Isa and Hazrat Yahya declared prophet before their birth.

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وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ {7}

[Pickthal 28:7] And We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers.

*****
 

إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ {35}

[Pickthal 3:35] (Remember) when the wife of 'Imran said: My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower!

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ {36}

[Pickthal 3:36] And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast.

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ {37}

[Pickthal 3:37] And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will.

*****
 

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا {7}

[Pickthal 19:7] (It was said unto him): O Zachariah! Lo! We bring thee tidings of a son whose name is John; we have given the same name to none before (him).

يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا {12}

[Pickthal 19:12] (And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child,

قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا {19}

*****

[Pickthal 19:19] He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son.

 

فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا {29}

[Pickthal 19:29] Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?

قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا {30}

[Pickthal 19:30] He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,

وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا {31}

[Pickthal 19:31] And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,

*****

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ {81}

[Pickthal 3:81] When Allah made (His) covenant with the prophets, (He said): Behold that which I have given you of the Scripture and knowledge. And afterward there will come unto you a messenger, confirming that which ye possess. Ye shall believe in him and ye shall help him. He said: Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear ye witness. I will be a witness with you.

فَمَنْ تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ {82}

[Pickthal 3:82] Then whosoever after this shall turn away: they will be miscreants.

 

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2 hours ago, Goswami said:


Now how can we claim that prophets are prophet by birth ? 
 

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُبِينٌ {6}

[Shakir 61:6] And when Isa son of Marium said: O children of Israel! surely I am the messenger of Allah to you, verifying that which is before me of the Taurat and giving the good news of an Messenger who will come after me, his name being Ahmad, but when he came to them with clear arguments they said: This is clear magic.


[Pickthal 61:6] And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic.


[Yusufali 61:6] And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!"

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2 hours ago, Goswami said:

:bismillah:

:salam:

It is a Shia belief in contrast to Sunni belief that a prophet is prophet by birth but I find this hard to believe . Let us see following verse :

And that We have inspired you [Muhammad] with a Spirit (rūḥ) from Our Command. You did not know what was the Book (kitāb) and what was the Faith. But We have made it a Light (nūr) by which We guide those of our Servants as We will. And verily, you guide to a Straight Path.
– Holy Qur’ān 42:52

 

And even our tafsir say the same 

Muhammad Bin Yahya, from Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Asbat, from  Muhammad Bin Al Fuzayl, from Abu Hamza who said,  ‘I asked Abu Abdullah (asws) about the knowledge, ‘Is it a knowledge which the  knowledgeable one learns from the mouths of the men, or is it in the Book with  you (Imam) which you are reading from, so you are learning from it?’

He(as) said: ‘The matter is greater than that and more necessary. Have you not  heard the Words of Allah Mighty and Majestic: And like that We Sent down a  Spirit unto you from Our Command. You  did not know what the Book was, nor the Eman?’

Then he(as) said: ‘Which thing are your companions saying regarding this Verse?  Are they reading it that he(saw) was in a state of not knowing what the Book (Quran) 
nor the Eman was?’ So I said, ‘I don’t know, may I be sacrificed for you, what  they are saying’. 

So he(as) said to me: ‘Yes. He(saw) was in a state where he(saw) did not know what the Book was nor the Eman until Allah the Exalted Sent the Spirit 



Now how can we claim that prophets are prophet by birth ? Any explanation will be appreciated. 

@Qa'im @SoRoUsH

Wa Alaikom As-salam, 

Prophets have the disposition required to receive the light, which carries the knwoledge of the book and Iman. All knowledge come from Allah, and prophets aren't born with the knowledge, rather they receive it from Allah. It is important to make the distinction between being born with this special disposition to receive prophetic knowledge and being born with the prophetic knowledge itself. Non-prophets neither are born with this disposition nor can achieve it. Prophets and messengers are selected by Allah to deliver His message, prior to their physical births. 

 

This is my understanding and Allah knows best. 

Edited by SoRoUsH
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قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ {11}

[Shakir 39:11] Say: I am commanded that I should serve Allah, being sincere to Him in obedience.
[Pickthal 39:11] Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only).
[Yusufali 39:11] Say: "Verily, I am commanded to serve Allah with sincere devotion;
[Pooya/Ali Commentary 39:11]

Refer to the commentary of An-am: 14.

This verse was revealed when the pagans of Makka asked the Holy Prophet as to why he was preaching a new religion opposed to idolatry and making his followers suffer persecution and miseries.

Aqa Mahdi Puya says:

Not in the order of conversion of the Makkans, but the Holy Prophet was the first Muslim in the order of whole creation, mentioned in Ali Imran: 184.

 

وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ {12}

[Shakir 39:12] And I am commanded that I shall be the first of those who submit.
[Pickthal 39:12] And I am commanded to be the first of those who are muslims (surrender unto Him).
[Yusufali 39:12] "And I am commanded to be the first of those who bow to Allah in Islam."

http://quran.al-islam.org/

فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ {184}

[Shakir 3:184] But if they reject you, so indeed were rejected before you messengers who came with clear arguments and scriptures and the illuminating book.
[Pickthal 3:184] And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light.
[Yusufali 3:184] Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.

*****

Caliphate before Creation

https://www.al-islam.org/kamaaluddin-wa-tamaamun-nima-vol-1-shaykh-saduq/introduction#caliphate-creation

 

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Zalim (unjust) in the view of the Quran, is he who worships, or has worshipped a ghayrallah. Shirk (idolatry) in the words of the Quran is the greatest zulm or injustice. Therefore he who, at any time in his life, has been a mushrik (idolater) can never be an Imam. Besides the Holy Prophet there was no one, among his companions, who had not been an idol-worshipper, save his cousin, Ali ibna abi Talib, who alone could be rightfully chosen by providence "to receive the covenant of imamat". The Holy Prophet, therefore, under the command of Allah transferred the imamat to Ali, and after Ali to the eleven Imams in the progeny of Muhammad and Ali. In this way the covenant of Allah with Ibrahim was fulfilled, and in the progeny of Isma-il the twelve princes, the twelve holy Imams, were born.

[Pooya/Ali Commentary 2:124]

 http://quran.al-islam.org/

One of the other angles you might see on the internet. The reasons this question is very important and has been around for ling time, is that  Administrators were trying to prove that they were equal to Muhammad Al Mustafa ( peace be upon him and his pure progeny) as they were in the same league, just a man like them, was written about in the past books but "god " they believed in had  to scan the arabian peninsula to find a fit. 

 

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28 minutes ago, SoRoUsH said:

Wa Alaikom As-salam, 

Prophets have the disposition required to receive the light, which carries the knwoledge of the book and Iman. All knowledge come from Allah, and prophets aren't born with the knowledge, rather they receive it from Allah. It is important to make the distinction between being born with this special disposition to receive prophetic knowledge and being born with the prophetic knowledge itself. Non-prophets neither are born with this disposition nor can achieve it. Prophets and messengers are selected by Allah to deliver His message, prior to their physical births. 

 

This is my understanding and Allah knows best. 

Well said brother. but what is the evidence that Prophet are born with this disposition ? what evidence do we have that they are born with this disposition? Can we give an example of Prophet Isa (as) in this context ?

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I find it amusing how people try to justify their beliefs which are contrary to explicit verses of the Quran with ambiguous verses and Hadith. It’s almost as if they pick and choose the verses to fit their pre conceived agenda.

Personally, it makes more sense that the prophet (saw) did not have prior knowledge. Obviously, the Quran states that to be the case, but also it doesn’t make sense that he knew and hid the haqq for 40 years. I can’t imagine a man of his esteem to play fake for so long.

But of course, this is not aligned to mainstream Shi’a belief so it will be attacked.

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Someones parents were idol worshipers, and they themselves were idol worshipers before they Verbally recited,  so the have to manufacture lies . Surah 63.

Issue is not understanding what is Tawheed. You actually blamed Muhammad Al Mustafa (peace be upon him and his pure progeny)'s  Lord. 

*****

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ {2}

[Pickthal 53:2] Your comrade erreth not, nor is deceived;

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ {3}

[Pickthal 53:3] Nor doth he speak of (his own) desire.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ {4}

[Pickthal 53:4] It is naught save an inspiration that is inspired,

عَلَّمَهُ شَدِيدُ الْقُوَىٰ {5}

[Pickthal 53:5] Which one of mighty powers hath taught him,

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 I can’t imagine a man 

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا {56}

[Pickthal 33:56] Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.

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9 hours ago, S.M.H.A. said:

Someones parents were idol worshipers, and they themselves were idol worshipers before they Verbally recited,  so the have to manufacture lies . Surah 63.

Issue is not understanding what is Tawheed. You actually blamed Muhammad Al Mustafa (peace be upon him and his pure progeny)'s  Lord. 

*****

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ {2}

[Pickthal 53:2] Your comrade erreth not, nor is deceived;

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ {3}

[Pickthal 53:3] Nor doth he speak of (his own) desire.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ {4}

[Pickthal 53:4] It is naught save an inspiration that is inspired,

عَلَّمَهُ شَدِيدُ الْقُوَىٰ {5}

[Pickthal 53:5] Which one of mighty powers hath taught him,

Please let me know how you read verse 42:52.

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21 hours ago, Goswami said:

Now how can we claim that prophets are prophet by birth ? Any explanation will be appreciated. 

:bismillah:

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ
أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ 
وَوَجَدَكَ ضَالًّا فَهَدَىٰ
وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ

(93:5-8) 

"And soon will your Lord give you so that you shall be well pleased.
Did He not find you an orphan and give you shelter?
And find you lost (that is, unrecognized by men) and guide (them to you)?
And find you in want and make you to be free from want?"


Prophet (S) was always under the constant care and protection of Allah as per verse 5 & 6. In all these verses "He found him" is mentioned with the conjunctive particle "fa" which is used to say that as soon as Allah found him in any condition an action was taken as a consequence without any lapse of time between His finding and the action taken. There cannot be any gap or lapse of time between the creation of Muhammad and the grant of wisdom and guidance to him as well as availability of full satisfaction to his needs from the commencement of his existence in physical as well as in spiritual realms.

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ
2:129
( Our Lord! and raise up in them a Messenger from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise.)


وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
21:107) And We have not sent you but as a mercy to the worlds.

Ba'atha, Arsalnaka, are these words not sufficient as a proof that Prophet (S) is a prophet since his birth? 

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Please let me know how you read verse 42:52.

حم {1}

[Pickthal 42:1] Ha. Mim.

عسق {2}

[Pickthal 42:2] A'in. Sin. Qaf.

كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ {3}

[Pickthal 42:3] Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee.

.................

....

وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ {51}

[Pickthal 42:51] And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {52}

[Pickthal 42:52] And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path,

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ {53}

[Pickthal 42:53] The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last?

*****

 

Pooya/Ali Commentary

http://quran.al-islam.org/

*****

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-16/surah-al-shura-verses-27-53#surah-al-shura-verse-51

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-16/surah-al-shura-verses-27-53#surah-al-shura-verses-52-53

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@Salsabeel Two questions 

 

1- How do you understand Quran 42:52?

2- Why Prophet (saw) commenced his prophetic mission at the age of 40 years if prophets are prophet by birth? what is the reason of this procrastination? While Jesus (as) commenced his journey at a very early age. Why this contrast between the two ?

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16 minutes ago, Goswami said:

How do you understand Quran 42:52?

I understand it with the help of phrase "walakin ja'alnaho nooran".

مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

The book which revealed on the heart of Prophet (S) was made Arabic:

Surah Ash-Shuara, Verse 192:
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ

And most surely this is a revelation from the Lord of the worlds.
(English - Shakir)

Surah Ash-Shuara, Verse 193:
نَزَلَ بِهِ الرُّوحُ الْأَمِينُ

The Faithful Spirit has descended with it,
(English - Shakir)

Surah Ash-Shuara, Verse 194:
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ

Upon your heart that you may be of the warners
(English - Shakir)

Surah Ash-Shuara, Verse 195:
بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ

In plain Arabic language.
(English - Shakir)

Now lets see the reality of Quran for us and for those who have access to the protected tablet:

Surah Az-Zukhruf, Verse 3:
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

Surely We have made it an Arabic Quran that you may understand.
(English - Shakir)

Surah Az-Zukhruf, Verse 4:
وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

And surely it is in the original of the Book with Us, truly elevated, full of wisdom.
(English - Shakir)

Everything with Allah (s.w.t) is in the form of Noor. So if the book & emaan were mentioned as noor & made specific for Prophet as noor, then the verse is perhaps talking about the "Noor-e-Muhammad (S)" for which we have ahadith like "Awwalo ma khalaq Allaho noori".

The Prophet (S) was unaware of the form of Quran as mentioned in 43:3 but he is well aware of its noori form which is mentioned as "la-Aliyun Hakeem" in 43:4. He do have understanding and access to that protected book (kitabin maknoon 56:78)

39 minutes ago, Goswami said:

Why Prophet (saw) commenced his prophetic mission at the age of 40 years if prophets are prophet by birth?

:) This time divine plan was different. People were shown the true & pure character first. The traits like sadaqat & amanat were to desplayed instead of starting with any sort of miracles.

Lets take guidance through hadith e mazilah. Prophet (S) compared himself with Prophet Musa (a.s). When did Musa proclaimed the prophethood? A matured married man, who was married with the daughter of Prophet Shuaib (as) and served him for 10 years. And when he got free, he went on mount sinai for grabbing fire from the & suddenly he listened:

Surah Al-Qasas, Verse 29:
فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ

So when Musa had fulfilled the term, and he journeyed with his family, he perceived on this side of the mountain a fire. He said to his family: Wait, I have seen a fire, maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves.
(English - Shakir)

Surah Taha, Verse 11:
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ

So when he came to it, a voice was uttered: O Musa:
(English - Shakir)

Surah Taha, Verse 12:
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa,
(English - Shakir)

Surah Taha, Verse 13:
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ

And I have chosen you, so listen to what is revealed:
(English - Shakir)

Wassalam

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This may, lead to a clearer understanding of why, method and timing was different.

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This is indicated by a narrative on the authority of Ibn al-Sukayt. He asked [the eighth Imam] Abu1 al-Hasan al-Rida (peace be upon him):

Why did God send Moses (peace be upon him) with the [miraculous] staff, white hands, and the power of magic, [whereas] he sent Jesus with the power of healing and Muhammad (peace be upon him and his progeny) with the [power of] speech and oration?

The Imam Abu al-Hasan (peace be upon him) replied:

This is because when God sent Moses (peace be upon him), what prevailed among the people of his time was magic. Thus, he brought them from God something that no one among them could perform, and which rendered their magic null and void; and with that He established the proof for them. And God sent Jesus (peace be upon him) at a time when chronic illnesses had appeared and people needed the medical sciences. Jesus brought them from God something the like of which they did not have, and by means of which he raised them from the dead, and healed the blind and the lepers, with God's leave. Thus, he established the proof for them.

And God sent Muhammad (peace be upon him and his progeny) at a time when the art of oration and poetry was prevalent among the people of his time. Thus, he brought them from God his exhortations and his wisdom, which rendered speeches null and void, and he established his proof for them.5

https://www.al-islam.org/al-bayan-fi-tafsir-al-quran-prolegomena-quran-ayatullah-sayyid-abulqasim-al-khui/1-inimitability#quran-divine-miracle

Al-Bayan fi Tafsir al-Qur’an, The Prolegomena to the Qur’an

Ayatullah Sayyid Abulqasim al-Khui

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For the clarity of Conceptual issues. Which are important and are a pre request of any technical or Verse/word specific discussion. 

Quote

Quote:

“ 8. The Qur’an claims several stages of its existence

(1) A pre-revealed existence with God in the Lawhe Mahfuz (Ch. LXXXV: v 22) (protected tablet) and in the Kitab-e-Maknun Ch. LVI: vs 77-79) (hidden book).

“Verily it is an honoured Qur’an, In a Book hidden, Toucheth it not save the purified ones.”

(Ch. LVI: vs 77-79)

(2) A revealed form taught to the Holy Prophet when he was created and given the power of expression.

“(God), the Beneficent, Taught He the Qur’an. He created man, He taught him Expression.”

(Ch: LV: vs 1-3).

And

(3) an arranged form revealed to the heart of the Holy Prophet in its totality on the esteemed night in the month of Ramadhan. (Ch. XLIV: vs 1-6 and Ch. XCVII: Al-Qadr).

These three stages refer to God’s teaching the Holy Prophet and acquainting him with the Qur’an.

(4) Fourth is the stage of the gradual revelation of the Qur’an; in this stage the revelation of the Qur’an part by part was meant for recitation to the people (Ch. XVII: v 106):

“And it is the Qur’an which We have apportioned it so that thou mayest recite it unto the people with deliberation (by degrees), and We have sent it down, gradually in portions.”

(Ch: XVII: v 106)

It was in this stage of recitation that the first five verses of Ch. XLVI (‘Alaq or Iqra) were revealed. The first chapter of the Qur’an named al- Fatihatul-Kitab (the Opening Chapter of the Holy Book, the Qur’an) was revealed for the recitation later. In this stage of revelation the circumstances would require quotation and recitation of some chapters or verses (from chapters) not in accordance with the order of the previous arrangement. A portion of one chapter would be recited earlier and the other portion would remain to be recited later on. In this interval few other chapters were revealed for recitation.

(5) Fifth is the stage of post-gradual revelation wherein the Qur’an was taught to be placed within the reach of Jinns and Ins (Jinns and human beings) as an everlasting guidance and challenging miracle. Post-gradual revelation begins in the last year of the Holy Prophet’s ministry. The Holy Prophet said that Gabriel used to place the Qur’an before him every year but this year he placed it twice before him as it was the Holy Prophet’s last year in this material world. It was approximately three months before the Holy Prophet’s repeated declaration:

 

“ I am leaving among you two precious things, the Book of God and my Ahl al-Bayt.”

It is obvious, then, that the arrangement of the post-gradual revelation should be in accordance with the order of the Qur’an or pre-gradual revelation because circumstances may require an earlier recitation of a portion which might be next in the order of the pre-revealed arrangement.

This fact is supported by the Qur’an

“Verily, on Us is the collection of it and the recital of it! (Ch. LXXV:v 17)Also there are the traditions indicating that the Holy Prophet used to order the scribes to place the revealed verses of different rhythmical pitch in the relevant chapters; and the Qur’an was revised by Gabriel twice in the last year of the Prophet’s ministry. Therefore, the place and the date of revelation have no bearing on the order of arrangement of the Qur’an in post-gradual revelation. What we find written in the beginning of every chapter about the date and place of revelation ( whether revealed in Mecca or Medina) are not part of the Qur’an. People had marked these out for their reference. Thus, it is not correct to consider the present placing of the Madani Chapters before Makki and vice versa as a sign of disorder and lack of proper arrangement.”

 

 

Page #’s: 30-32

Book: Essence of The Holy Qur’an (The Eternal Light)

By: Ayatullah Agha Haji Mirza Mahdi Pooya

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 I am trying to get the translation of tafseer Al-Mizan, how Ayatullah Tabatabi has explained this matter. Here is the Arabic text from his tafseer:
 

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قوله تعالى: «و كذلك أوحينا إليك روحا من أمرنا ما كنت تدري ما الكتاب و لا الإيمان» إلخ، ظاهر السياق كون «كذلك» إشارة إلى ما ذكر في الآية السابقة من الوحي بأقسامه الثلاث، و يؤيده الروايات الكثيرة الدالة على أنه(صلى الله عليه وآله وسلم) كما كان يوحى إليه بتوسط جبريل و هو القسم الثالث كان يوحى إليه في المنام و هو من القسم الثاني و يوحى إليه من دون توسط واسطة و هو القسم الأول.

و قيل: الإشارة إلى مطلق الوحي النازل على الأنبياء و هذا متعين على تقدير كون المراد بالروح هو جبريل أو الروح الأمري كما سيأتي.

و المراد بإيحاء الروح - على ما قيل - إيحاء القرآن و أيد بقوله: «و لكن جعلناه نورا» إلخ، و من هنا قيل: إن المراد بالروح القرآن.

لكن يبقى عليه أولا: أنه لا ريب أن الكلام مسوق لبيان أن ما عندك من المعارف و الشرائع التي تتلبس بها و تدعو الناس إليها ليس مما أدركته بنفسك و أبديته بعلمك بل أمر من عندنا منزل إليك بوحينا، و على هذا فلو كان المراد بالروح الموحي القرآن كان من الواجب الاقتصار على الكتاب في قوله: «ما كنت تدري ما الكتاب و لا الإيمان» لأن المراد بالكتاب القرآن فيكون الإيمان زائدا مستغنى عنه.

و ثانيا: أن القرآن و إن أمكن أن يسمى روحا باعتبار إحيائه القلوب بهداه كما قال تعالى: «إذا دعاكم لما يحييكم»: الأنفال: 24، و قال: «أ و من كان ميتا فأحييناه و جعلنا له نورا يمشي به في الناس»: الأنعام: 122، لكن لا وجه لتقيده حينئذ بقوله: «من أمرنا» و الظاهر من كلامه تعالى أن الروح من أمره خلق من العالم العلوي يصاحب الملائكة في نزولهم، قال تعالى: «تنزل الملائكة و الروح فيها بإذن ربهم من كل أمر»: القدر: 4، و قال: «يوم يقوم الروح و الملائكة صفا»: النبأ: 38، و قال: «قل الروح من أمر ربي»: إسراء: 85، و قال: «و أيدناه بروح القدس»: البقرة: 87، و قد سمي جبريل الروح الأمين و روح القدس حيث قال: «نزل به الروح الأمين»: الشعراء: 193، و قال: «قل نزله روح القدس من ربك»: النحل: 102.

و يمكن أن يجاب عن الأول بأن مقتضى المقام و إن كان هو الاقتصار على ذكر الكتاب فقط لكن لما كان إيمانه (صلى الله عليه وآله وسلم) بتفاصيل ما في الكتاب من المعارف و الشرائع من لوازم نزول الكتاب غير المنفكة عنه و آثاره الحسنة صح أن يذكر مع الكتاب فالمعنى: و كذلك أوحينا إليك كتابا ما كنت تدري ما الكتاب و لا ما تجده في نفسك من أثره الحسن الجميل و هو إيمانك به.

و عن الثاني أن المعهود من كلامه في معنى الروح و إن كان ذلك لكن حمل الروح في الآية على ذلك المعنى و إرادة الروح الأمري أو جبريل منه يوجب أخذ «أوحينا» بمعنى أرسلنا إذ لا يقال: أوحينا الروح الأمري أو الملك فلا مفر من كون الإيحاء بمعنى الإرسال و هو كما ترى فأخذ الروح بمعنى القرآن أهون من أخذ الإيحاء بمعنى الإرسال و الجوابان لا يخلوان عن شيء.

و قيل: المراد بالروح جبريل فإن الله سماه في كتابه روحا قال: «نزل به الروح الأمين على قلبك»: الشعراء: 194 و قال: «قل نزله روح القدس من ربك».

و قيل: المراد بالروح الروح الأمري الذي ينزل مع ملائكة الوحي على الأنبياء كما قال تعالى: «ينزل الملائكة بالروح من أمره على من يشاء من عباده أن أنذروا»: النحل: 2، فالمراد بإيحائه إليه إنزاله عليه.

و يمكن أن يوجه التعبير عن الإنزال بالإيحاء بأن أمره تعالى على ما يعرفه في قوله: «إنما أمره إذا أراد شيئا أن يقول له كن»: يس: 82، هو كلمته، و الروح من أمره كما قال: «قل الروح من أمر ربي»: إسراء: 85، فهو كلمته، و هو يصدق ذلك قوله في عيسى بن مريم (عليهما السلام): «إنما المسيح عيسى بن مريم رسول الله و كلمته ألقاها إلى مريم و روح منه»: النساء: 171، و إنزال الكلمة تكليم فلا ضير في التعبير عن إنزال الروح بإيحائه، و الأنبياء مؤيدون بالروح في أعمالهم كما أنهم يوحى إليهم الشرائع به قال تعالى: «و أيدناه بروح القدس» و قد تقدمت الإشارة إليه في تفسير قوله تعالى: «و أوحينا إليهم فعل الخيرات و إقام الصلاة و إيتاء الزكاة»: الأنبياء: 73.

و يمكن رفع إشكال كون الإيحاء بمعنى الإنزال و الإرسال بالقول بكون قوله: «روحا» منصوبا بنزع الخافض و رجوع ضمير «جعلناه» إلى القرآن المعلوم من السياق أو الكتاب و المعنى و كذلك أوحينا إليك القرآن بروح منا ما كنت تدري ما الكتاب و ما الإيمان و لكن جعلنا القرآن أو الكتاب نورا إلخ، هذا و ما أذكر أحدا من المفسرين قال به.

و قوله: «ما كنت تدري ما الكتاب و لا الإيمان» قد تقدم أن الآية مسوقة لبيان أن ما عنده (صلى الله عليه وآله وسلم) الذي يدعو إليه إنما هو من عند الله سبحانه لا من قبل نفسه و إنما أوتي ما أوتي من ذلك بالوحي بعد النبوة فالمراد بعدم درايته بالكتاب عدم علمه بما فيه من تفاصيل المعارف الاعتقادية و الشرائع العملية فإن ذلك هو الذي أوتي العلم به بعد النبوة و الوحي، و بعدم درايته بالإيمان عدم تلبسه بالالتزام التفصيلي بالعقائد الحقة و الأعمال الصالحة و قد سمي العمل إيمانا في قوله: «و ما كان الله ليضيع إيمانكم: البقرة: 143.

فالمعنى: ما كان عندك قبل وحي الروح الكتاب بما فيه من المعارف و الشرائع و لا كنت متلبسا بما أنت متلبس به بعد الوحي من الالتزام الاعتقادي و العملي بمضامينه و هذا لا ينافي كونه (صلى الله عليه وآله وسلم) مؤمنا بالله موحدا قبل البعثة صالحا في عمله فإن الذي تنفيه الآية هو العلم بتفاصيل ما في الكتاب و الالتزام بها اعتقادا و عملا و نفي العلم و الالتزام التفصيليين لا يلازم نفي العلم و الالتزام الإجماليين بالإيمان بالله و الخضوع للحق.

و بذلك يندفع ما استدل بعضهم بالآية على أنه (صلى الله عليه وآله وسلم) كان غير متلبس بالإيمان قبل بعثته.

و يندفع أيضا ما عن بعضهم أنه (صلى الله عليه وآله وسلم) لم يزل كاملا في نفسه علما و عملا و هو ينافي ظاهر الآية أنه ما كان يدري ما الكتاب و لا الإيمان.

و وجه الاندفاع أن من الضروري وجود فرق في حاله (صلى الله عليه وآله وسلم) قبل النبوة و بعدها و الآية تشير إلى هذا الفرق، و أن ما حصل له بعد النبوة لا صنع له فيه و إنما هو من الله من طريق الوحي.

و قوله: «و لكن جعلناه نورا نهدي به من نشاء من عبادنا» ضمير «جعلناه» للروح و المراد بقوله: «من نشاء» على تقدير أن يراد بالروح القرآن هو النبي (صلى الله عليه وآله وسلم) و من آمن به فإنهم جميعا مهتدون بالقرآن.

و على تقدير أن يراد به الروح الأمري فالمراد بمن نشاء جميع الأنبياء و من آمن بهم من أممهم فإنه يهدي بالوحي الذي نزل به، الأنبياء و المؤمنين من أممهم و يسدد الأنبياء خاصة و يهديهم إلى الأعمال الصالحة و يشير عليهم بها.

و على هذا تكون الآية في مقام تصديق النبي (صلى الله عليه وآله وسلم) تصدقه في دعواه أن كتابه من عند الله بوحي منه، و تصدقه في دعواه أنه مؤمن بما يدعو إليه فيكون في معنى قوله تعالى: «إنك لمن المرسلين على صراط مستقيم تنزيل العزيز الرحيم»: يس: 5.

و قوله: «و إنك لتهدي إلى صراط مستقيم» إشارة إلى أن الذي يهدي إليه صراط مستقيم و أن الذي يهديه من الناس هو الذي يهديه الله سبحانه، فهدايته (صلى الله عليه وآله وسلم) هداية الله.

  

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On 8/27/2018 at 8:32 PM, Goswami said:

2- Why Prophet (saw) commenced his prophetic mission at the age of 40 years if prophets are prophet by birth? what is the reason of this procrastination? While Jesus (as) commenced his journey at a very early age. Why this contrast between the two ?

Salam all prophets , declared their prophet-hood at 40 , Jesus(as) by will of Allah just expose it that he is a prophet for defending his mother but his prophet hood like as rest of Prophets started for public from 40 , prophets must receive permission from Allah to Start exposing their mission and they can't declare it by their wish & age of 40 in all cultures & races is the age that everyone is at peak of his life  

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@Goswami, lets see the phrase of 42:52 "Ma kunta tadree mal kitab walal emaan" in light of the first verse reveled i.e., "Iqra bisme Rabbekallathi khalaq" (96:1) 

The very first revelation itself mentioning that the Prophet (S) already know who the Lord is! that's why there was no need to ask him who is his Lord but it is said "Read in the name of your Lord." The verses 1-5 of chapter 96 are sufficient to conclude that Prophet knew the Quran too that's why the word "Iqra" is used. 

In last, I don't know whether you have heard the following ahadith or not: 

"I was a prophet when Adam was between water and clay." 
""My light was created when Adam was not even in the process of creation.. I and Ali were created from one and the same light."

Aqa Mehdi Poya has written this in his tafseer:
 

Quote

Iqra (read, recite or proclaim) implies that the Holy Prophet knew all the names of Allah which carry the essence of creation and legislation. So he knew the book of Allah also. As said in verses 77 to 79 of Waqi-ah the Holy Prophet and his Ahl ul Bayt alone, in addition to Allah, are aware of the book kept well-guarded in lawh mahfuz. Here he was commanded to recite or read which he already knew. It was the beginning of the gradual revelation. See Ta Ha: 114 and Qiyamah: 16 to 19. Verse 3 repeats the command to recite, and verses 4 and 5 say that Allah has already taught everything which if read with Rahman: 1 to 4 clearly implies that the Holy Prophet who was sent as rahmatun lil alamin (mercy unto the worlds), representing the universal divine grace, was taught by Arrahman as soon as he was created. Thus bi-that does not mean the beginning of his prophethood, but it refers to the beginning of his ministry.

 

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