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Only the Quraan revealed to the Prophet is Divine

July 20, 2021, 11:41:46 am Ruhi_Rose: Wa'Salam and Eid al Adha mubarak dear Sis 🙂
July 20, 2021, 10:50:47 am Zeynab: As-Salaam Alaikum dear brothers and sisters.  Hajj mubarak and Eid-al-Adha mubarak.
July 15, 2021, 09:46:44 am N. Truth Seeker: What are the months for Hajj, and what does "Ten Nights" in Surah Al-Fajr refer to?  Visit the following link to study this very significant information.
4 months of Hajj, and Surah Al-Fajr.
July 12, 2021, 05:44:36 am Heba E. Husseyn: As we enter the month of Dhul Hijjah 1442, please read what the Great Quran says about Hajj.  Also visit the related links at the end of the same post to learn more.
July 10, 2021, 11:40:41 am Zeynab: They're folks with zero conscience.
July 10, 2021, 11:39:02 am N. Truth Seeker: I see ....  if they had only given a fraction of the money for rebuilding Gaza ..
July 10, 2021, 11:37:24 am Heba E. Husseyn: I think another slimeball is elon musk ..
July 10, 2021, 11:34:58 am N. Truth Seeker: so true sister.  Btw, are bezos and branson the only ones, anyone else as well trying to please their lowly ego?
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Author Topic: Only the Quraan revealed to the Prophet is Divine  (Read 196 times)
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« on: September 10, 2007, 09:23:46 pm »


 salamem   to all

There is a common misconception among Muslims these days that whatever the Prophet uttered in life was from the Almighty Allah.  Here we need to make a very important distinction.  It was only the Revelations which the Prophet (pbuh) recited that are Divine, not the Prophet's ordinary speech in the course of his daily life nor his everyday interactions with the people around him.  This aspect has been pointed out and clarified by K.A. Shehzada as follows.  Kindly read it carefully.

By Kashif Ahmed Shehzada

Whatever Nabi (S.A.W) uttered is "wahi" (Revelation). Surah 53:3-4 says that he does not speak of his own desire but it is a revelation sent to him. Therefore whatever speech Nabi (S.A.W) uttered in life and acted upon was revelation from God.

The Qur’an has differentiated between the ordinary human speech of Nabi (S.A.W) and the "wahi" or revelation sent to him, and has clarified that it is only the Qur’an that is revealed on him, and all that he uttered in life was not revelation but only the Qur’an was the inspired revelation from God. The following is evidence from the Qur’an to this effect.

a) In Surah Tauba, Nabi (S.A.W) is admonished about the Munafiqeen (Hypocrites) who were reluctant to struggle in the cause of God with their lives and possessions:

<Afalla_hu 'ank (a), lima azinta lahum hatta_ yatabayyana lakal lazina sadaqu_ wa ta'lamal ka_zibin(a).>

"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?" (9:43)

In the above ayah Nabi (S.A.W) is admonished as to why he had given permission to the Hypocrites until the truthful people were made distinct from the liars. Had everything spoken by Nabi (S.A.W) been a revelation from God, then the above Qur’anic revelation would not have opposed the speech of Nabi (S.A.W) in which he had given the permission to the Hypocrites for non-participation in Jihad. Thus this confirms that whatever Nabi (S.A.W) uttered is not revelation but his human speech is separate from Divine revelations.

b) In Surah Al-Araaf  it is mentioned that when Nabi (S.A.W) did not bring them a revelation, the unbelievers objected and this objection of  theirs is identified:

<Wa iza_ lam ta'tihim bi a_yatin qa_lu_ lau  lajtabaitaha>

"And when thou bringest not a verse for them they say: Why hast thou not chosen it?" (7:203)

Now had everything uttered by Nabi (S.A.W) been a revelation from God, then 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 God. Allah has identified in the above verse that it is the Qur’anic Ayat that are the revelations that Nabi (S.A.W) used to bring to his people, and not everything he uttered as a human being. This is further clarified by the rest of the verse:

<qul innama_ attabi'u ma_ yu_ha_ ilayya mir rabbi, ha_za_ basa_'iru mir rabbikum wa hudaw wa rahmatul liqaumiy  yu'minu_n(a).Wa iza_ quri'al qur'a_nu  fastami'u_ lahu_ wa ansitu_  la'allakum turhamu_n(a).>

"Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) is insight from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy." (7:203-204)

It is clearly evident from the above verses that whatever Nabi (S.A.W) spoke was not revelation, as otherwise Allah would not have identified this aspect when He says: <Wa iza_ lam ta'tihim bi a_yatin> "And when thou bringest not a verse for them" If everything spoken by Nabi (S.AW) were revelation Allah would never have said the above as everything uttered by Nabi (S.A.W) would have then already be revelations from God. It should be noted that while in verse 203, it is confirmed that whatever Nabi (S.A.W) spoke was not revelation, in verse 204, it is being urged that when the Qur’an is being recited then it should be listened to attentively, thus indicating that it is the Qur’an which is the only revelation of God.
c)  In Surah At-Tahrim, it is mentioned that Nabi (S.A.W) made something prohibited on himself, which Allah had made permissible.

"O Nabi! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful." (66:1)

In the above verse it is again confirmed that whatever Nabi (S.A.W) did or acted upon was not entirely revelation, otherwise the admonition from Allah would not have come in which it is said: <lima tuhar rimu ma_ ahal lal la_hu laka> "why do you forbid (yourself) that which Allah has made lawful for you" It is evident from this verse that Nabi (S.A.W) also made decisions on his own and acted on his own initiative at times instead of the revelation of God, and thus proves that all the decisions and actions of Nabi (S.A.W) were not "wahi" or revelation of Allah.

d) In Surah Al-Baqara the unbelievers are pointed out to the total revelation sent to Muhammad (S.A.W) and they are challenged to bring a Surah similar to all that has been sent down to him:

<Wa in kuntum fi raibim mimma_ nazzalna_ 'ala_ 'abdina_ fa'tu_ bisu_ratim mim mislih(i), wad'shuhada_'akum min du_nilla_hi in kuntum sa_diqin(a)>

"And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then bring a Surah similar to it, and call your witnesses beside Allah if ye are truthful." (2:23)

In the above verse the challenge is for <mimma_ nazzalna_ 'ala_ 'abdina> "that which We reveal unto Our slave", and against it, a "Surah" is called to duplicate. All those of sane mind know that it is only the Qur’an which is composed of Surahs, and the books which various sects term as revelation of God besides Qur’an, are not composed of Surahs. Had Allah sent some revelation apart from Qur’an, then such revelation would also have been included  in the challenge to produce something like it, but the words <fa'tu_ bisu_ratim mim mislih> "then bring a Surah similar to it" clearly establish that Allah has revealed only the Surahs of Al- Qur’an which were sent down to Muhammad (S.A.W) and which are called to duplicate against <mimma_ nazzalna_ 'ala_ 'abdina> "that which We reveal unto Our slave".

e) In Surah Al-Maidah, the believers are told that they should not raise questions about things which may cause them confusion, but if they question about them during the revelation of the Qur’an, then the Qur’an will give their answers:

"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." (5:101)

Now if everything uttered by Nabi (S.A.W) were revelation then the believers would not have been restricted to seek the answers to their questions from the Qur’an. By restricting the believers to the Qur’an alone for getting answers to their queries, it is confirmed that apart from Qur’an whatever Nabi (S.A.W) spoke was not divine inspiration but his ordinary human speech, otherwise the believers would not have been restricted to get answers through Qur’anic revelation.

f) In Surah At-Tauba the Hypocrites are exposed as those who are afraid of any message being revealed in the Qur’an which will expose them:

"The hypocrites fear lest a Surah (chapter of the Qur’an) 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." (9:64)

Now the ordinary speech of Nabi (S.A.W) other than the Qur’anic revelation was always presented to the Hypocrites day and night, but they did not fear that, and instead demonstrate their hesitation against the Qur’anic message only. Furthermore the believers are also identified as those who are eager to receive the Qur’anic revelation:

"And those who believe say: Why has not a Surah (chapter of the Qur’an) been revealed? But when a decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is a disease look to you with the look of one fainting because of death. Woe to them then!" (47:20)

Now if everything  Nabi (S.A.W) uttered in his life were "wahi" then would not the believers be satisfied with those "revelations" outside of the Qur’an? Does not the eagerness of the believers for Surahs from the Qur’an to be revealed clearly indicate that it is only the Qur’anic message which is the revelation of Allah?

g) In Surah Hud, the entire revelation of Allah is identified to be only the Qur’an:

<Fa la'allaka ta_rikum ba'da ma_ yu_ha_ ilaika wa-da_'iqum bihi sadruka ay yaqu_lu_ lau la_ unzila 'alaihi kanzun au ja_'a ma'ahu_ malak(un), innama_ anta nazir(un), walla_hu 'ala_ kulli shai'iw wakil(un).Am yaqu_lu_na-ftara_h(u), qul fa'tu_ bi 'ashri suwarim mislihi muftaraya_ tiw wa-d'u_ man-istata'tum min du_nilla_hi in kuntum sa_diqin(a).>

"Then, it may be that you will give up part of what is revealed to you  <ma_ yu_ha_ ilaika> and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things. Or, do they say: He has forged it. Say: Then bring ten forged chapters like it <fa'tu_ bi 'ashri suwarim mislihi muftaraya_ tiw> and call upon whom you can besides Allah, if you are truthful." (11:12-13)

In the above verses the words <ma_ yu_ha_ ilaika> "what is revealed to you" are pointing out to the complete and entire revelation sent to the messenger because it is indicated that he may give up, or his breast may feel straightened by part out of this whole revelation <ba'da ma_ yu_ha>, and it is clear from the above verses that the unbelievers used to claim that since no angel has descended to warn us or the messenger has not received any treasures from heaven therefore the message being delivered by the messenger  is not from Allah. In reply to this the unbelievers are challenged that if you say that the messenger has forged the message then why don’t you also bring ten Surahs similar to what Allah has revealed on the messenger. The challenge to bring ten Surahs forged is against <ma_yu_ha> ,i.e. "what is revealed" and only Surahs are called to simulate. No other speech or book other than the Surahs of the Qur’an has been included to re-produce in the above challenge. If the speech of Nabi (S.A.W) other than the Qur’anic Ayat were also revelation, then the challenge would have not only included ten Surahs, but also those utterances which were revelations but not contained in the Qur’an. Restricting the challenge to produce only Surahs of the Qur’an clearly indicates that apart from Qur’an there exists no other revelation sent by Allah to His messenger, otherwise that too would have been included in this challenge.

From the above evidence it is abundantly clear that it is only the Qur’an which was sent as "wahi" (inspiration) and "nuzuul" (descent or revelation) from Allah. In Surah An-Najam where it says that Nabi (S.A.W) does not speak of his own desire, but it is "wahi" sent to him, then in this verse the "wahi" refers to the Qur’an alone, and does not include everything  Nabi (S.A.W) uttered in life, as the above verses prove to the contrary and establish the Qur’an to be the only revelation received by the messenger of Allah. It says in Surah An-Najam:

"By the evidence of the star when it goes down. Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed. <In huwa il la_ wahyu yu_ha>" (53:1-4)

In the above verse the particular "Nataq-un-Nabi" (Speech of Nabi)  is identified as <In huwa il la_ wahyu yu_ha> "It is naught but revelation that is revealed.", Now what is this "wahi" that is sent to him? Does this include everything he utters? The evidence from the Qur’an brought to light above says to the contrary, and identifies that Nabi (S.A.W) was given only the Qur’an as revelation. Then what does this "wahi" refer to? Allah Himself clarifies this matter in Surah Ash-Shoora:

"And thus have We revealed to you an Arabic Quran, <auhaina_ ilaika qur a_nan arabiy yan> that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire." (42:7)

Allah Himself identifies the "wahi" sent to Muhammed (S.A.W) as the Arabic Qur’an, as indicated by the words <auhaina_ ilaika qur a_nan arabiy yan> "We revealed to you an Arabic Quran". Nabi (S.A.W) also testifies as to what consists  of the "wahi" (inspiration) that is sent to him, when he says:

 "And this Quran has been revealed to me <u_hiya ilayya ha_zal qur'a_n> that with it I may warn you and whomsoever it reaches" (6:19)

Thus internal evidence from the Qur’an itself testifies about what comprises  the "wahi" that is inspired on the messenger of Allah. The above evidence makes it as clear as the shining of the sun that the human speech of Nabi (S.A.W) is separate from divine revelations and that it is only the Qur’an which is the divine message bestowed upon him by Allah.
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N. Truth Seeker
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« Reply #1 on: September 12, 2007, 05:05:50 am »

Well explained by Kashif Shehzada.  My post "He Frowned" is yet another one of the many examples where the Almighty God corrects the Prophet, proving that Prophet's speech in daily life wasn't Divinely inspired. 

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Heba E. Husseyn
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« Reply #2 on: September 13, 2007, 05:39:45 pm »

Praise be to the Almighty Allah.  What a refreshing read for me on the first day of Ramadan.  Thanks my sister and brother.
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