The Subjective Consciousness of Muhammad穆罕默德的主体意识
While talking one day with a dealer in plants in a Medinan suburb, Muhammad advised him to treat his palm trees in particular way.虽然与植物交谈中Medinan郊区经销商一天，穆罕默德劝他特殊的方式来对待他的棕榈树。 But when he visited the same man sometime afterward, he told the Prophet that he had abandoned the suggested method since it did not yield the best result.Muhammad accepted this response and even advised him that the individual experience must outweigh the advice of a man – even if the man be a prophet.但是，当他参观了同一个男人之后的某个时候，他告诉先知，他已经放弃了建议的方法，因为它没有产生最佳result.Muhammad接受这种答复，甚至劝他说，个人的经验必须超过一个人的建议 - 即使这个人是一个先知。 1 一
Juridically, the advice that Muhammad gave to the gardener is a Hadith and as such it would have an almost absolute value in the opinion of the commentators and doctors of law.法律上的意见，给了穆罕默德的圣训是一个园丁，因此这将有一个几乎在医生的评论员和法律意见的绝对值。 Yet Muhammad himself annulled this Hadith against the experience of a simple gardener, thus indicating the primacy of reason and experience in the conduct of worldly affairs.然而，穆罕默德本人反对取消一个简单的园丁的经验，从而表明了理性和经验，在世俗事务的首要地位，这圣训。
On the other hand, there is not a single case in which Muhammad had likewise sacrificed a Qur'anic precept to the experience of an individual, not even his own experience.另一方面，没有一个单一的案件中，穆罕默德也牺牲了古兰经的服从于个人的经验，甚至没有自己的经历。 On the contrary, certain incidents from相反，某些事件 history历史 show his absolute intransigence on this point.在这一点上表现出他绝对不妥协。 He guarded Qur'anic precepts at all costs.他不惜一切代价保卫古兰经戒律。 We see this particularly in the case of the pilgrimage of the seventh year, which he called off suddenly after having prepared for it meticulously.我们看到，特别是在朝圣的第七个年头，他突然叫后，精心为它准备了这个案件。 He abandoned it simply because the revelation decided otherwise, even though it created considerable disorder in the Muslim camp.他抛弃了它，只是因为另有决定的启示，尽管它创造了可观的穆斯林阵营混乱。
Here we have two notions which appear differently from the point of view of the prophet: the notion of his subjective consciousness, which arises out of his human knowledge, and that of Qur'anic consciousness, which is revealed to him.在这里，我们有两个概念，其中也出现在先知的观点不同：他的主观意识，这源于他的人类知识，观念，而古兰经意识，这是他揭开。 It is necessary to establish a clear distinction between these two notions in order to better clarify the Qur'anic phenomenon.要建立这两个概念之间有明显的区别，以便更好地阐明古兰经现象。
This distinction is apparent with other prophets, as we saw in the case of Jeremiah when he witnessed Nabi Hanania taking the exact opposite view of his prediction, in reassuring the people of这种区别与其他先知明显，正如我们在耶利米看到的那样，当他目睹彩蝶Hanania参加人民放心，他的确切预测相反的意见， Jerusalem耶路撒冷 about the intention of God about them.关于上帝对他们的意图。 It happened that Hanania, having met Jeremiah, cried to him while breaking the yoke which Jeremiah carried: “This is what Jehovah said: 'Likewise I will break the yoke of the king of Babylon”.事有凑巧，Hanania并看望耶利米，哀求他，而打破了枷锁进行耶利米：“这是耶和华说：'我会同样打破了巴比伦王的轭。” This was in contradiction to all the predictions of Jeremiah.这是矛盾的所有耶利米的预言。 But Jeremiah responded spontaneously, “Amen!但是耶利米主动作出反应，“阿门！ May Jehovah do as you say.”愿耶和华照你这么说。“
A. Lods, who cites this passage from the Book of Jeremiah in his work.答：洛兹，谁引用本文从耶利米书通过他的工作。 The Prophets of Israel, interprets the peculiar attitude of the prophet in these terms: “He hoped that God had gone back on His predictions.” This is perhaps the only reasonable interpretation to overcome the contradiction which would otherwise appear in the attitude of the prophet.以色列的先知，诠释了在这些方面先知奇特的态度：“。他希望上帝回来了对他的预言：”这也许是唯一合理的解释，以克服的矛盾，否则出现在先知的态度。 In short, he preached his ominous warnings in the name of Jehovah, and it was likewise in the name of Jehovah, invoked in the oracle of Hanania, that he thought it necessary to remain silent.总之，他鼓吹在耶和华的名字他的不祥的警告，它是在甲骨文中的Hanania援引耶和华，他认为有必要保持沉默的名字也是这样。 But this silence was not something revealed to Jeremiah: it was necessarily his own idea.但这种沉默是不是透露给耶利米：它必然是他自己的想法。 He reckoned that Hanania could have had the inspiration of God.他估计，Hanania可能都有过神的启示。 Meanwhile, a revelation came to correct this judgment of the prophet, who began again to predict due consequences of the people's many sins.与此同时，一个启示来修正这个判断的先知，谁开始再次来预测人们的许多罪恶因后果。
This incident clearly distinguishes Jeremiah's human thinking in relation to that of the prophet, just as his advice to the plant dealer in the case of Muhammad was an example showing the difference between the thought of the man and the revelation of the prophet.这一事件明确区分耶利米的有关人类思维的先知，正如他的意见，在植物的经销商穆罕默德案件就是一个例子，显示该名男子之间的思想和先知的启示差异。 Moreover, the Holy Qur'an indicates the relation between these two notions in the following verse: “And thus did We reveal to thee an inspired Book by Our command.此外，古兰经诗句表明了以下这两个概念之间的关系：“我们发现，因此也给你一个启发我的命令书。 Thou knewest not (before) what the Book was, nor (what) Faith (was), but We made it a light, guiding thereby whom We please of Our servants.你既没有（之前）的书是什么，也没有（什么）信仰（是），但我们成功了一盏灯，从而引导他们请我们的仆人。 And surely thou guidest to the right path.” (Holy Qur'an 42:52)而你真是guidest到正确的道路。“（古兰经42:52）
Thus, before Mount Hira Muhammad had only a subjective consciousness.因此，在希拉山穆罕默德只有一个主体意识。 But this does not appear to have anything in common with the Qur'anic consciousness [if one gives to the verse the historic significance one should].但这似乎并没有意识与古兰经什么共同点[如果一个人给了诗的历史意义之一应当]。 Historically, there should not be any misunderstanding on this point, since first of all the verse under consideration went through the consciousness and self -criticism of Muhammad, who certainly knew how to make this distinction, one which was necessary for his own conviction.历史上，不应该有任何误解这一点，因为所有的诗句首先审议通过的自觉性和自我穆罕默德，谁当然知道如何使这种区别，一个是为他自己的信念，有必要去批评。 Moreover, the Holy Qur'an itself reminds him and underscores this distinction in a number of verses.此外，古兰经本身提醒他，并强调这在很多诗歌的区别。 Here is one in particular which appears to emphasize the consciousness of Muhammad.这里是一个特别强调这似乎穆罕默德意识。 “And thou didst not recite before it any book, nor didst thou transcribe one with thy right hand, for then could the liars have doubted.” (Holy Qur'an 29:48) Hence the history of the Qur'anic consciousness begins after and not “before the Holy Qur'an.” “和你念你没有收到的任何书，也复活，你用你的右手抄写一则，可以有怀疑的骗子。”（古兰经29:48）因此，历史意识的古兰经后开始而不是“古兰经之前。”
From the psychological point of view, this verse strengthens further the ability of Muhammad to distinguish between the Muhammadan subjective consciousness and the Qur'anic consciousness.从心理学的观点来看，这节经文进一步增强分辨能力，穆罕默德穆罕默德之间的主观意识和古兰经的意识。 Moreover, the Holy Qur'an insists strongly on this point as can be realized further from the following verse: “Thus We relate to thee of the news of what has gone before.此外，坚持强烈古兰经作为可实现从下面的诗句进一步这一点：“因此，我们与你的先发生的新闻。 And indeed We have given thee a Reminder from Ourselves.” (Holy Qur'an 20:99)而事实上，我们已经给了你一个，从我们自己提醒。“（古兰经20:99）
In other verses, the Holy Qur'an seems to indicate a deliberate limitation of the revelation, so as to suspend the interest and attention of Muhammad about something which was not yet revealed and which probably would not be.在其他经文，古兰经似乎表明了有意的启示限制，从而中止的兴趣和穆罕默德的注意，一些东西，还没有发现与这也许不会。 “And certainly We sent messengers before thee?of them are those We have mentioned to thee and of them are those We have not mentioned to thee. “当然，我们派出使者在你面前？他们是那些我们已经提到你和他们是那些我们没有提到你。 Nor was it possible for a messenger to bring a sign except with Allah's permission; so when Allah's command comes, judgment is given with truth, and those who treat (it) as a lie are lost.” (Holy Qur'an 40:78).它也不是一个可能的使者，带来除与真主的许可的标志，所以当安拉的命令来了，用真理给出的判断是，那些谁治疗（它）丢失的谎言“（古兰经40:78。 ）。 In this verse, the concept of the Qur'anic consciousness appears to go not only beyond what is revealed at present.在这节经文，在古兰经意识概念似乎超出了去，不仅是目前发现。 One can cite other verses which have a similar meaning, for example, V. 45 Surah 43.人们可以举出其他经文，例如其中有一个类似的意思，五，45经文43。
Sometimes the distinction between the Muhammadan personality and the Qur'anic conception is made by means a casual incident offered by current life.有时穆罕默德之间的个性和古兰经的概念区别是由一个偶然事件，是指由目前的生活提供。 The following verse one such case in point: “And if We please, We could show them to thee so that thou shouldst know them by their marks.下面的诗句之一点这样的情况：“如果我们请，我们可以向他们展示给你要你知道，这样通过他们自己的商标。 A certainly thou canst recognize them by the tone of (their) speech.当然可以，你若能承认的（他们的）语音语调他们。 And Allah knows your deeds.” (Holy Qur'an 47:30)真主知道你的事迹。“（古兰经47:30）
Finally, this distinction in the Holy Qur'an sometimes indicated to us by means of an opposition between the Muhammadan subjective consciousness and the Qur'anic consciousness as in the following verse, which we will analyse much later under the heading “oppositions”: “Supremely exalted then is Allah, the King, the Truth.最后，这在古兰经的区别有时指示的穆罕默德之间的主观意识，如下面的诗句，我们将分析更晚的标题下，“反”古兰经意识反对对我们的意义：“然后是崇高的真主至上，国王，真相。 And make not haste with the Qur'an before its revelation is made complete to thee.并与古兰经的启示之前不匆忙作出完整的你。 And say: My Lord, increase me in knowledge.” (Holy Qur'an 20:114).并说：我的主，我增加知识“（古兰经20:114）。。
To appreciate the two levels of consciousness, one should also take into account another element: the clear make-up of the Muhammadan subjective consciousness.为了感谢意识的两个层次，人们还应该考虑到另一个因素：明确化妆的伊斯兰教的主体意识。 It is often said that “style is the man.” Now the language of Muhammad and that of the Holy Qur'an represent two distinct styles.人们常常说“字如其人。”现在的语言，而穆罕默德古兰经代表两种截然不同的风格。 Qur'anic verse has rhythm, a distinctive musicality.古兰经诗句的节奏，鲜明的音乐性。 It has its shape and its own terms.它有它的形状和它自己的条款。 It is not an exaggeration to say that the Qur'anic style is inimitable.这是毫不夸张地说，古兰经风格独特。 It is said that the great poet al-Muttanabi attempted in vain to imitate it.有人说，伟大的诗人铝Muttanabi妄图模仿。 In any case, history acknowledges an attempt by a certain “Bab” in his “Bayan al Arabi.” It was an unsuccessful attempt.在任何情况下，历史承认一个由一定的“巴布”企图在他的“阿拉比巴彦人。”这是一个不成功的尝试。 2 2 Hence from these examples, one can conclude that there was a clear psychological and historical distinction between Muhammadan consciousness and the Qur'anic consciousness.因此，从这些例子可以得出结论，有一个明确的心理和历史之间的伊斯兰教的意识和古兰经意识的区别。
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- This anecdote is reported by the traditionist Muslim, who had received it from two different sources: Soufayan Ibn al Ass and Anis.这个故事是报告的traditionist穆斯林，谁收到了来自两个不同的来源是：Soufayan伊本驴和anis。 [ [ back回 ] ]
- Sheikh M. Tag: “The Babism and Islam.” [谢赫米标签：“该Babism和伊斯兰教。”[ back回 ] ]
