Bismika Alllahuma

Mohd Elfie Nieshaem Juferi

彼ので」が聖書の予言者のの私達の概要」への主張された「応答神の存在の彼らの遭遇の経験、宣教師横柄な要求にそれをしたことが注意される

それはこれらの予言者ののどれも」経験Muhammadの外傷性経験との均一な遠隔に類似していない…こと幾分明白である

但し、単語の宣教師重点は「どれもMuhammad外傷性経験」は(宣教師の私達の専有物ではなく単語)聖書の予言者に著しく類似している」ことを「特に証明した次のOrientalistsからの次の引用語句に照し合わせて検査されたとき曲解で面白くない。 これらの引用語句の重点は私達の専有物である。

見なさい: 聖書の予言者の「Epileptic徴候」か。

アルフレッドGUILLAUME

イスラエル共和国の予言者の外へ向かう印は(a)心を動かされた発言だった; (b)詩歌; (c)神および道徳的な問題との強い没頭; (d)神の意志を宣言するように彼をせき立てる強制の感覚。 当然これらの特徴は予言者から予言者に変わった: より遅い予言者の何人かでは興奮の感じ、それが言語の限界だったように破烈する内部の衝動、および観念論は全体で欠けている; しかし広いパターンは一貫している。 どの位までそれからMuhammadが予言者だったと言うことは可能であるか。

今度は私達が彼の呼出しの記述を見れば、早い伝記作家によって記録されるように、ヘブライ予言者とのある非常に興味深い平行は明るみに出る。 彼らはそれが人の通い先を去り、祈りおよび黙想まで彼自身を与えるために山に退職するべき彼の習慣だったと言う。 彼が眠っていた天使Gabrielので1夜は絹のブロケードの部分との彼、および言われた`に単語が書かれていた来た暗誦する!」 彼は私か」。暗誦する何が、`答えた 順序は3回彼は絶えず増加する物理的な圧力を感じたが、天使までの言った繰り返された:

凝固した血からの人を作成したthy主の名で暗誦しなさい。 暗誦しなさい! Thyの主はペンによってない知っていた人類の事を教えた不思議な種類であり(盲目がある)。

When he woke these words seemed to be written on his heart (or, as we should say, impressed indelibly on his mind). Then the thought came to him that he must be a sha’ir (literally ‘knowers’) or possessed, he who had so hated such people that he could not bear the sight of them; and he could not tolerate the thought that his tribesmen would regard him as one of them ― as in fact they afterwards did. Thereupon he left the place with the intention of throwing himself over a precipice. But while on his way he heard a voice from heaven hailing him as the Apostle of God, and lifting up his eye he saw a figure astride the horizon which turned him from his purpose and kept him rooted to the spot. And there he remained long after his anxious wife’s messengers had returned to report that they could not find him.

Clearly this story belongs to the realm of visions and dreams. Whatever view is taken of their objective reality, none can doubt their subjective reality to those who experience them. This inaugural vision so affected Muhammad’s preaching - at any rate in its early stages - and Muhammad himself, that it is possible to believe that he was a prophet. The burden of Muhammad’s message from first to last was the almighty power of God and man’s duty to obey him, of sin and judgment. The sense of compulsion under which he labored is clearly brought out in the dream in which the angel forced him to speak. Some of his biographers have deleted the passages which speak of his doubts and fears; but they are perhaps the most convincing elements in the story, and, apart from his contemplated suicide, are strongly reminiscent of Jeremiah’s doubts as to whether he was inspired or whether he was on the same level as the false prophets of his day. And as we shall see, Muhammad’s tenacity was tested by adversity ― mockery, accusations of soothsayings and of teaching the doctrines of foreigners, and finally undisguised persecution. His biographers says truly that prophethood is a weighty and painful office which few can sustain owing to the opposition that they encounter.²

W. MONTGOMERY WATT

…The [Biblical] passage where the people of God are told that God will raise up for them one of their own number, similar to Moses, who will them[1] give them guidance[2]. This is often taken by Christians to mean that God will raise up a prophetic order (whose supreme exemplar is Jesus) so that in times of difficulty the people of God will have a prophet to guide them. With a little stretching of the sense here and there, Muhammad might perhaps be said to be one fulfillment of this prophecy…

…It has been argued that Muhammad is a charismatic religious leader within the Abrahamic (or Judaeo-Christian) tradition, who guided some of the people of God in a time of difficulty. He may thus be called a prophet in certain senses of the word.³

[1] While the original text here has “them”, it is most likely a “then”.
[2] Deut. xviii. 15, 18.

It is clear that the above citations regarding the genuineness of his mission and its similarites with the experiences of the Biblical Prophets, as attested by even the Orientalists, cannot leave any room for doubt. As remarked by Noldeke:

Die Hauptsache bleibt doch, da?er bis zum letzten Atemzuge f??einen Gott und das Seelenheil seines Volkes, ja der ganzen Menschheit geeifert, und da?er die feste Gewi?eit von seiner g??ichen Sendung nie verloren hat.⁴

(The decisive fact remains that to his very last breath he laboured zealously for his God and for the salvation of his people, for all mankind, indeed, and that he never lost his firm faith in his divine mission.)

W. Montgomery Watt reinforces the same point by stating that

His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad raises more problems than it solves.⁵

Hence, once again, the missionary is refuted on the matter. And only God knows best!

Acknowledgement

The author wishes to credit Bro. Asif Iqbal with having made available the citations which are reproduced above, for the purpose of this article.

1. em>Islam (G. Britain, 1969), pp. 28-30 [back]
2. Aspects of Islam (New York, 1911), p. 66 [back]
3. Islam and the Integration of Society (London, 1966), pp. 270-71 [back]
4. Geschichte des Qorans (Hildesheim, 1909), p. 6 [back]
5. Muhammad at Mecca (Oxford, 1953), p. 52 [back]