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Mohd Elfie Nieshaem Juferi 莫哈末Elfie Nieshaem Juferi
It is noted that in his alleged “reply” to our summary of the Biblical Prophets' experiences in their encounter with the Divine presence, the missionary had made the arrogant claim that据悉，在他所谓的“答复”我们的圣经预言的经验总结他们遇到的神圣的存在，传教士曾声称的傲慢
It is rather evident that NONE of these prophets' experiences are even remotely similar with 这是很明显，这些经验都没有先知'，甚至类似的远程 Muhammad 穆罕默德 's traumatic experiences… 的痛苦经历...
However, the missionary emphasis on the word “NONE” is amusing in its travesty, especially when examined in light of the following quotations from the following Orientalists who attested that “Muhammad's traumatic experiences” (the words of the missionary, not our own) are strikingly similar to the Biblical prophets.但是，关于这个词的传教士强调“无”，其滑稽有趣，尤其是当从以下东方谁证明以下引文光检查说：“穆罕默德的创伤经验”（在传教，不是我们自己的）是的话惊人的相似，圣经的先知。 Emphasis in these quotations are our own.在这些报价的重点是我们自己。
See: 见： “Epileptic Symptoms” In The Biblical Prophets? “癫痫症状”圣经中的先知？
ALFRED GUILLAUME 阿尔弗雷德纪尧姆
The outward marks of a prophet in Israel were (a) impassioned utterance; (b) poetry; (c) intense preoccupation with God and moral issues; (d) a sense of compulsion urging him to declare the will of God.一个人在以色列先知向外马克（1）慷慨激昂的话语;（二）诗歌;（三）与上帝的强烈关注和道德问题;（四）强迫的感觉，要求他宣布上帝的意志。 Naturally these characteristics varied from prophet to prophet: in some of the later prophets the feeling of excitement, the inner urge which bursts as it were the bounds of language, and the idealism are altogether lacking; but the broad pattern is consistent.当然这些特点各不相同先知先知：先知在后来的一些令人兴奋的感觉，而爆发的内在要求，因为它是语言的界限，而完全是缺乏理想主义，但主要的模式是一致的。 How far then is it possible to say that Muhammad was a prophet?多远那是否可以说，穆罕默德是先知？
Now if we look at the accounts of his call, as recorded by the early biographers, some very interesting parallels with the Hebrew prophets come to light.现在，如果我们在他的呼吁的帐目来看，由早期的传记记录在案，以一些非常有趣的相似之处希伯来先知出现。 They say that it was his habit to leave the haunts of men and retire to the mountains to give himself up to prayer and meditation.他们说，这是他的习惯，离开人的地方，和退休上山去自首，以祈祷和冥想。 One night as he was asleep the angel Gabriel came to him with a piece of silk brocade whereon words were written, and said 'Recite!'有一天晚上，他睡着了，天使加百列来到他有丝锦缎地上一块写的话，说：'念！' He answered, 'What shall I recite?'他回答说，'我应该怎么念？' The order was repeated three times, while he felt continually increasing physical pressure, until the angel said:该命令是重复3次，而他觉得身体压力不断增加，直到天使说：
Recite in the name of thy Lord who created Man from blood coagulated.背诵在你的主是谁创造了从人血液凝固的名称。 Recite!念！ Thy Lord is wondrous kind Who by the pen has taught mankind Things they knew not (being blind).你的主是谁了一种奇妙的笔，给人类的东西，他们不知道（被盲目）。
When he woke these words seemed to be written on his heart (or, as we should say, impressed indelibly on his mind).当他醒来这些话似乎是对他的心脏（书面或如我们应该说，在他心中留下深刻印象不可磨灭）。 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.然后，他的思想来，他必须是一个sha'ir（字面'认知者'）或拥有，谁曾这么恨他这样的人，他无法承受看到他们，和他无法容忍的思想，他的部落认为这是其中之一，他 - 因为事实上他们之后才。 Thereupon he left the place with the intention of throwing himself over a precipice.于是他离开了同在一个悬崖扔自己的意图进行。 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.但是，在途中，他听见从天上有声音欢呼为神的使徒他，抬起眼睛，他看见一个骑着地平线从他的目的是把他和让他一动也不动的数字。 And there he remained long after his anxious wife's messengers had returned to report that they could not find him.还有他仍渴望不久他妻子的使者已返回报告说，他们无法找到他。
Clearly this story belongs to the realm of visions and dreams.显然，这个故事属于愿景和梦想的境界。 Whatever view is taken of their objective reality, none can doubt their subjective reality to those who experience them.不管他们的看法是客观现实，采取的，没有人能怀疑自己的主观现实的经验，他们谁。 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.这首视野，从而影响其在任何早期率穆罕默德的说教 - - 穆罕默德和他自己，有可能相信他是一个先知。 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.对穆罕默德的消息从去年第一负担是上帝全能的力量和人的责任，服从他的罪恶和判断。 The sense of compulsion under which he labored is clearly brought out in the dream in which the angel forced him to speak.在强制下，他吃力的感觉是明确带出的梦，梦见天使迫使他发言。 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.他的传记部分已删除的段落，他的疑虑和恐惧说话，但他们也许在这个故事最有说服力的因素，并从他萌生自杀念头外，都是以他是否受到启发，还是强烈耶利米的怀疑让人想起他对作为他一天假先知同一水平。 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.正如我们将会看到，穆罕默德的韧性进行了测试的逆境 - 讽刺，指责的soothsayings和教学外国人的学说，终于赤裸裸的迫害。 His biographers says truly that prophethood is a weighty and painful office which few can sustain owing to the opposition that they encounter.他的传记作者说，真正的先知是一个沉重而痛苦的办公室内少数能维持由于反对派，他们遇到的问题。 1 一
DB MACDONALD 数据库麦当奴
…[Muhammad] was truly in the succession of the Old Testament Prophets. ... [穆罕默德]是真正的旧约先知继承。 2 2
W. MONTGOMERY WATT W.蒙哥马利瓦特
…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]. ... [本圣经]通过那里的人们是上帝的，上帝会告诉他们提高自己的号码，类似于摩西，谁他们[1]一起来给他们指导[2]。 This is often taken by Christians to mean that God will raise up a prophetic order (whose supreme exemplar is这通常是由基督徒的意思，上帝会提出了一个预言秩序（其最高典范，是 Jesus耶稣 ) so that in times of difficulty the people of God will have a prophet to guide them. ），以便在困难时刻的市民将有一个上帝的先知引导他们。 With a little stretching of the sense here and there, Muhammad might perhaps be said to be one fulfillment of this prophecy…随着拉伸的感觉这里有一点，穆罕默德也许可以说是一本预言的实现...
…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. ...据认为，穆罕默德是一个有魅力的宗教领袖在亚伯拉罕（或犹太基督教）的传统，谁引导了困难的时候，神的一些人。 He may thus be called a prophet in certain senses of the word.他可能会被要求在这个词的某些感官先知。 3 3
- [1] While the original text here has “them”, it is most likely a “then”. [ 文字在这里 1] 虽然原来有“他们”，它是最有可能是“然后”。
[2] Deut. [2] 申命记。 xviii. 十八。 15, 18. 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.很显然，上述引文关于他的使命，并与圣经的先知其similarites的经验，内容真实性的证明即便是东方学家，不能留下任何怀疑的余地。 As remarked by Noldeke:至于说由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.模具Hauptsache bleibt多奇，达？呃之二zum letzten Atemzuge及格？？einen戈特北达科达斯Seelenheil seines Volkes，司法机构政务长德汉森Menschheit geeifert，北达科大？呃死feste Gewi？企业所得税冯围网克？？ichen Sendung鼐verloren帽子。 4 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.) （决定性的事实仍然是他的最后一口气，他非常热情地为他的辛劳，上帝和他的人民拯救全人类，实际上，他从未失去他的公司在他的神圣使命的信念。）
W. Montgomery Watt reinforces the same point by stating that W.蒙哥马利瓦特强化了相同的一点说明
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.他愿意接受他的信念，高的男人谁相信他，抬起头来对他作为领导者的道德品格，以及他的最终实现伟大迫害 - 所有认为他的基本完整。 To suppose Muhammad raises more problems than it solves.假定穆罕默德却带来了更多的问题解决了。 5 5
Hence, once again, the missionary is refuted on the matter.因此，再次，传教士是驳斥此事。 And only God knows best!而且，只有上帝知道最好的！
Acknowledgement 鸣谢
The author wishes to credit Bro.笔者希望信贷兄弟。 Asif Iqbal with having made available the citations which are reproduced above, for the purpose of this article.阿西夫伊克巴尔与有提供的引文是上面转载了这篇文章的目的。
- em>时间> Islam伊斯兰教 (G. Britain, 1969), pp. （克英，1969年），页。 28-30 [ 28-30 [ back背面 ] ]
- Aspects of Islam (New York, 1911), p. 伊斯兰教方面的 （纽约，1911年），第 66 [ 66 [ back背面 ] ]
- Islam and the Integration of Society (London, 1966), pp. 伊斯兰教与社会整合 （伦敦，1966），页。 270-71 [ 270-71 [ back背面 ] ]
- Geschichte des Qorans (Hildesheim, 1909), p. 历史馆万Qorans（希尔德斯海姆，1909年），第 6 [ 6 [ back背面 ] ]
- Muhammad at Mecca (Oxford, 1953), p. 穆罕默德在麦加 （牛津，1953年），第 52 [ 52 [ back背面 ] ]
