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Post by Faizaan Ashrafi on Feb 11, 2012 19:33:13 GMT
Assalamualaykum,
My brothers there is a hikmat in Every Act of Sarkaar E Do Jahan(SallAllahuAlayhiWasallam) so obviously here also there a reason.According to what I have heard from my Elders,"Writing is done when a person fear of forgetting.So RasulUllah(SallAllahuAlayhiWassallam) didnt write as Due to Blessings and powers from Allah(Subhanahu Wa Ta'ala) He didnt forget anything".
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Post by Saalik on Feb 11, 2012 19:36:12 GMT
Assalamu 'Alaykum wa Rahmatullahi wa BarakatuhuBrother Saalik, jazakAllahu khayr for the images of the letters in particular. SubhanAllah. Wa'alaykum 'Assalam wa Rahmatullahi wa BarakatuhuOne thing that I must point out is that not all these letters were written by our Beloved Nabi (Sallal Laahu Ta'ala Alayhi wa Sallam). As Brother Qasiem mentioned, He (Sallal Laahu Ta'ala Alayhi wa Sallam) also used to dictate those letters...... I have a book in which there's a scanned copy print of one letter and when I once showed it to my Murshid he looked at it for a while and kissed it. Among the images posted above it is this one:
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Haarith
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Post by Haarith on Feb 13, 2012 10:43:20 GMT
Assalamu 'Alaykum wa Rahmatullahi wa BarakatuhuThe English translation of kanzul Imaan by Professor Shah Farid-ul-Haque has unlettered while the translation of Mohammed Aqib Farid Qadri has untutored. (Surah al Aa`raf 7, Verse 157) "Those who will obey this Noble Messenger (Prophet Mohammed - Peace and Blessings be upon Him), the Herald of the Hidden who is untutored * (except by Almighty Allah), whom they will find mentioned in the Taurat and the Injeel with them; he will command them to do good and forbid them from wrong, and he will make lawful for them the good clean things and prohibit the foul for them, and he will unburden the loads and the neck chains which were upon them; so those who believe in him, and revere** him, and help him, and follow the light which came down with him - it is they who have succeeded." (*The Noble Prophet - Peace and Blessings be upon Him - was taught by Allah Himself - see Surah 55 Al-Rahman.)
**To honour the Noble Prophet – Peace and Blessings be upon Him – is part of faith. To disrespect him is blasphemy.) Main: www.ahlesunnat.biz/main/holyquran.htmSurah ar Rahmaan: www.ahlesunnat.biz/main/holyquran055.htm Wa'alaykum 'Assalam wa Rahmatullahi wa BarakatuhuJazakAllahu khayr brother Saalik for clearing that up. (I've been doing some quick searching and 'Ummi' in the classical Arabic sense appears to mean 'someone who is a gentile' which means 'non-Jewish'. So it basically refers to someone who is not a reader of scriptures of Jewish origin (Torah, Injeel)... not to confuse with an illiterate person). I came across another verse (surah 29, verse 48). Insha Allah someone can explain it. "And you used not to recite any Book before it and nor you used to write anything with your hand, in that case the followers of falsehood would have doubted." I can understand the first part of this verse, but how about the second part where it says that the Prophet Salla Allahu 'alayhi wa Sallam did not used to write anything? What is implied by this? Wassalamu 'alaykum
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Post by Saalik on Feb 16, 2012 19:19:51 GMT
Wa'alaykum 'Assalam wa Rahmatullahi wa BarakatuhuJazakAllahu khayr brother Saalik for clearing that up. (I've been doing some quick searching and 'Ummi' in the classical Arabic sense appears to mean 'someone who is a gentile' which means 'non-Jewish'. So it basically refers to someone who is not a reader of scriptures of Jewish origin (Torah, Injeel)... not to confuse with an illiterate person). I came across another verse (surah 29, verse 48). Insha Allah someone can explain it. "And you used not to recite any Book before it and nor you used to write anything with your hand, in that case the followers of falsehood would have doubted." I can understand the first part of this verse, but how about the second part where it says that the Prophet Salla Allahu 'alayhi wa Sallam did not used to write anything? What is implied by this? Wassalamu 'alaykum Assalamu 'Alaykum wa Rahmatullahi wa BarakatuhuHaarith Bhay in Tafsir Ibn kathir (Rahmatullahi Ta'ala Alay) there's some explanations: Auzu Billahi Minash Shaitaanir Rajim Bismillahir Rahmaanir RahimArguing with the People of the Book(Surah 29, Verse 48 - Neither did you read any book before it nor did you write any book with your right hand. In that case, indeed, the followers of falsehood might have doubted.) Evidence for the Fact that the Qur'an was revealed from Allah AlmightyIbn Jarir (Radi Allahu Ta'ala Anhu) said: "Allah (Subhanahu Wa Ta'ala) says, `just as We revealed the Books to the Messengers who came before you, O Muhammad (Sallal Laahu Ta'ala Alayhi Wa Sallam), so We have also revealed this Book to you.''' What he said is good and fits the context. Allah's saying: (and those whom We gave the Scripture believe therein) means, those knowledgable rabbis and scholars among them who learned it and recited it properly, such as `Abdullah bin Salam, Salman Al-Farisi (Radi Allahu Ta'ala Anhum) and others like them. (as also believe therein some of these) meaning, the Quraysh Arabs and others. (and none but the disbelievers reject Our Ayat.) No one disbelieves and rejects them except those who conceal the truth with falsehood, and those who try to hide the rays and light of the sun by their covering an eye. Then Allah (Subhanahu Wa Ta'ala) says: (Neither did you read any book before it (this Qur'an) nor did you write any book with your right hand. ) meaning, `you lived among your people for a long time before you brought this Qur'an. During this time you never read any book or wrote anything. Your people, as well as others all know that you are an unlettered man who does not read or write.' This is how he was also described in the previous Scriptures, as Allah (Subhanahu Wa Ta'ala) says: (Those who follow the Messenger, the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam), the unlettered about whom they find written with them in the Tawrah and the Injil, -- He commands them with good; and forbids them from evil.) (7:157) This is how the Messenger of Allah (Sallal Laahu Ta'ala Alayhi Wa Sallam) will remain until the Day of Resurrection, unable to write even one line or one letter. He used to have scribes who would write down the revelation for him, or would write letters from him to be sent to different places. Allah's saying: (In that case, indeed, the followers of falsehood might have doubted.) means, `if you had been literate, some ignorant people would have doubted you. They would have said that you learned this from Books inherited from the Prophets which came before.' Indeed, they did say that, even though they knew that he was unlettered and could not read or write. (And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.'') (25:5) Allah (Subhanahu Wa Ta'ala) says: (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth) (25:6). And Allah (Subhanahu Wa Ta'ala) says here: (Nay, but it is (Quran), the clear Ayat, (preserved) in the breasts of those who have been given knowledge.) meaning, this Qur'an is clear Ayat which indicate the truth, commands, prohibitions and stories. It is memorized by the scholars for whom Allah (Subhanahu Wa Ta'ala) makes it easy to memorize, recite and interpret.
Please also read the Hadith posted earlier: Sahih Bukhari, Volume 003, Book 049, Hadith Number 863Comments: [Narrated from al-Bara' ibn 'Azib by al-Bukhari, Ahmad, and al-Darimi (Radi Allahu Ta'ala Anhum). Muslim (Radi Allahu Ta'ala Anhu) narrates it in shorter form. The words "the Messenger of Allah (Sallal Laahu Ta'ala Alayhi wa Sallam) took the treaty (document) and wrote" have been interpreted by the scholars to mean: "had someone write." Al-Dhahabi (Radi Allahu Ta'ala Anhu) considered that He (Sallal Laahu Ta'ala Alayhi wa Sallam) only wrote His Name in the above hadith, and mentions that some scholars said that He (Sallal Laahu Ta'ala Alayhi wa Sallam) wrote the entire text as a mu'jiza on His part. Some, like the great Maliki Imam Abu al-Walid al-Baji (Radi Allahu Ta'ala Anhu), considered that the Prophet (Sallal Laahu Ta'ala Alayhi wa Sallam) wrote it Himself and defended His view in his book Tahqiq al-Madhhab.]
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Post by Saalik on Feb 19, 2012 19:37:09 GMT
Bismillahir Rahmaanir Rahim
Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam
Sahih al-Bukari, Volume 001, Book 003, Hadith Number 114.
Narrated By 'Ubaidullah bin 'Abdullah (Radi Allahu Ta'ala Anhu) : Ibn 'Abbas (Radi Allahu Ta'ala Anhu) said, "When the ailment of the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) became worse, He (Sallal Laahu Ta'ala Alayhi Wa Sallam) said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.' But 'Umar (Radi Allahu Ta'ala Anhu) said, 'The Prophet (Radi Allahu Ta'ala Anhu) is seriously ill, and we have got Allah's Book with us and that is sufficient for us.' But the Companions (Radi Allahu Ta'ala Anhum) of the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) differed about this and there was a hue and cry. On that the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of Me." Ibn 'Abbas (Radi Allahu Ta'ala Anhu) came out saying, "It was most unfortunate (a great disaster) that Allah's Apostle (Sallal Laahu Ta'ala Alayhi Wa Sallam) was prevented from writing that statement for them because of their disagreement and noise. (Note: It is apparent from this Hadith that Ibn 'Abbas (Radi Allahu Ta'ala Anhu) had witnessed the event and came out saying this statement. The truth is not so, for Ibn 'Abbas (Radi Allahu Ta'ala Anhu) used to say this statement on narrating the Hadith and he had not witnessed the event personally. (See Fath Al-Bari Vol. 1, p.220 footnote.) (See Hadith No. 228, Vol. 4).
Sahih al-Bukari Volume 4, Book 53, Number 393
Narrated Said bin Jubair (Radi Allahu Ta'ala Anhu): that he heard Ibn 'Abbas (Radi Allahu Ta'ala Anhu) saying, "Thursday! And you know not what Thursday is? After that Ibn 'Abbas (Radi Allahu Ta'ala Anhu) wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas (Radi Allahu Ta'ala Anhu), "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle (Sallal Laahu Ta'ala Alayhi Wa Sallam) deteriorated, He (Sallal Laahu Ta'ala Alayhi Wa Sallam) said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.' The people differed in their opinions although it was improper to differ in front of a Prophet, They said, 'What is wrong with Him? Do you think He is delirious? Ask Him (to understand). The Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) replied, 'Leave Me as I am in a better state than what you are asking Me to do.' Then the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added, "The third order was something beneficial which either Ibn 'Abbas (Radi Allahu Ta'ala Anhu) did not mention or he mentioned but I forgot.'
Sahih al-Bukari Volume 5, Book 59, Number 716
Narrated Ibn Abbas (Radi Allahu Ta'ala Anhu): Thursday! And how great that Thursday was! The ailment of Allah's Apostle (Sallal Laahu Ta'ala Alayhi Wa Sallam) became worse (on Thursday) and He (Sallal Laahu Ta'ala Alayhi Wa Sallam) said, "fetch me something so that I may write to you something after which you will never go astray." The people (present there) differed in this matter, and it was not right to differ before a Prophet. Some said, "What is wrong with Him ? (Do you think ) He is delirious (seriously ill)? Ask Him ( to understand His state )." So they went to the Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) and asked Him again. The Prophet (Sallal Laahu Ta'ala Alayhi Wa Sallam) said, "Leave Me, for My present state is better than what You call Me for." Then He (Sallal Laahu Ta'ala Alayhi Wa Sallam) ordered them to do three things. He (Sallal Laahu Ta'ala Alayhi Wa Sallam) said, "Turn the pagans out of the 'Arabian Peninsula; respect and give gifts to the foreign delegations as you have seen me dealing with them." (Said bin Jubair (Radi Allahu Ta'ala Anhu), the sub-narrator said that Ibn Abbas (Radi Allahu Ta'ala Anhu) kept quiet as rewards the third order, or he said, "I forgot it.") (See Hadith No. 116 Vol. 1)
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Post by Saalik on Feb 19, 2012 19:53:28 GMT
Bismillahir Rahmaanir Rahim
Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam
Before revelation started, our Beloved Master Sayyidinah Muhammad (Sallal Laahu Ta'ala Alayhi Wa Sallam) didn't read or wrote - it was at the time of the first revelation that He (Sallal Laahu Ta'ala Alayhi Wa Sallam) read with the Name of His Lord the Most Beneficent.
May be He first wrote when He intended to perform 'Umra in the month of Dhul-Qada... ( see Sahih al-Bukari Volume 3, Book 49, Number 863) posted earlier.
The last time He said that He wished to write was on His deathbed as mentioned in the above ahadith.
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Haarith
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Post by Haarith on Mar 16, 2012 23:49:56 GMT
Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu
JazakAllahu khayr brother Saalik. I'm beginning to understand.
Wassalamu 'alaykum
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Haarith
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Post by Haarith on Mar 17, 2012 15:39:58 GMT
Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu
I just read the way Shaykhul Islam told the story again and realize I got his explanation wrong. I was under the impression he wanted to point out that the Prophet Salla Allahu 'alayhi wa Sallam could read even before revelation because Jibreel alayhis 'salam knew the Prophet Salla Allahu 'alayhi wa Sallam could read otherwise it wouldn't be sensible if He constantly pressed the Prophet Salla Allahu 'alayhi wa Sallam asking Him to read.
Now I understand that the Prophet Salla Allahu 'alayhi wa Sallam could read and write once revelation came.
Wassalamu 'alaykum
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Post by Saalik on Mar 18, 2012 5:07:13 GMT
Assalamu 'Alaykum wa Rahmatullahi wa BarakatuhuI just read the way Shaykhul Islam told the story again and realize I got his explanation wrong. I was under the impression he wanted to point out that the Prophet Salla Allahu 'alayhi wa Sallam could read even before revelation because Jibreel alayhis 'salam knew the Prophet Salla Allahu 'alayhi wa Sallam could read otherwise it wouldn't be sensible if He constantly pressed the Prophet Salla Allahu 'alayhi wa Sallam asking Him to read. Now I understand that the Prophet Salla Allahu 'alayhi wa Sallam could read and write once revelation came. Wassalamu 'alaykum Wa'alaykum 'Assalam wa Rahmatullahi wa BarakatuhuBrother Haarith, in fact Shaykh al Islam Syed Muhammad Madani Miyan is right . Certain things are veiled to us when we come to the material world and through different processes the veils are lifted....(this is another topic of discussion ). A simple example is that we all know arabic but it is veiled and upon learning arabic the veils are lifted. In qabr, whether we know arabic or not, we will all answer the questions in arabic because in that world there's no veil. On another level we have all heard the voice of Allah Azzawajal as per the following Quranic Verse: (Surah al Aa`raf 7, Verse 172) " And remember when your Lord brought forth the generations from the backs of the Descendants of Adam, and made them their own witness; ""Am I not your Lord?""; they all said, ""Yes surely You are, why not? We testify""; for you may say on the Day of Resurrection that, ""We were unaware of this."" "This is also another topic of discussion, so
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Haarith
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Post by Haarith on Mar 19, 2012 17:58:57 GMT
Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu
Ab to totally samaj gaya bhayya. (Now I totally understand brother). That's a good explanation with the veils. JazakAllahu khayr.
Wassalamu 'alaykum
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Post by islamsouthafrica on Jan 15, 2015 4:53:03 GMT
بسم الله الرحمن الرحيم
Each and every event and action between Allah Ta'aala and His Beloved, Nabi Muhummud sallAllahu alayhi wasallam is rich with Hikmah (wisdom) and Sirr (privacy) most of which we are not privy to. The revelation of the Quran to Nabi Muhummud sallAllahu alayhi wasallam is one of these special events.
On night of revelation, at the cave of Hira, Jibreel alayhis Salaam said to Nabi sallAllahu alayhi wasallam , Iqra - Read. Nabi sallAllahu alayhi wasallam replied, 'I am not upon the Qaari'. Jibreel alayhis Salaam embraced the Nabi sallAllahu alayhi wasallam very tightly, then again he said, Iqra - Read, and Nabi sallAllahu alayhi wasallam replied, 'I am not upon the Qaari'. Jibreel alayhis Salaam again embraced the Nabi sallAllahu alayhi wasallam very tightly, and yet again he said, Iqra - Read. For the third time, Nabi sallAllahu alayhi wasallam replied, 'I am not upon the Qaari'. Then on the fourth occasion Jibreel alayhis Salaam recited the verses beginning with Read, in the Name of your Lord.... Nabi sallAllahu alayhi wasallam recited these verses, which were the first verses of the Quran to be revealed.
Among the great mysteries of this incident is, why did Jibreel alayhis Salaam embrace the Nabi sallAllahu alayhi wasallam so tightly, three times before Nabi sallAllahu alayhi wasallam would begin reciting Iqra Bismi Rabbik?
Shaykh Abdul Haq Muhddith Dehlwi radi Allahu anhu when discussing the the tight embraces, explains that Nabi sallAllahu alayhi wasallam entered the realm of the angels (Aalam Malaaikah) -Madaarijun Nabuwwa- This means that Nabi sallAllahu alayhi wasallam had transcended. His body was in the cave of Hira but his soul had transcended beyond Aalam Dunya to Aalam Malaaikah.
Imam Qastalani radi Allahu Anhu explains that each time Jibreel alayhis Salaam embraced Nabi sallAllahu alayhi wasallam , it led to Nabi sallAllahu alayhi wasallam entering another realm. He explains each embrace in more detail.
Imam Qastalani radi Allahu anhu says that with the first embrace, Nabi sallAllahu alayhi wasallam ceded the world (Dunya). It means that the first embrace resulted in Nabi sallAllahu alayhi wasallam going beyond all things of this Dunya (world).
The second embrace resulted in clearing of all focus of Nabi sallAllahu alayhi wasallam , making way for what was to be inspired.
The third embrace lead to the intimacy of Allah's Speech and Allah's Nabi sallAllahu alayhi wasallam . -Sharah Bukhari, Irshad as-Sari by Imam Qastalani-
An outside observer would have only seen that Jibreel alayhis Salaam is tightly embracing Nabi sallAllahu alayhi wasallam, but the truth is each embrace was a spiritual ascent of Nabi sallAllahu alayhi wasallam. An outside observer would only understand what his eye sees, but would have no idea of the relationship of Allah Ta'aala and His Beloved Nabi sallAllahu alayhi wasallam. He would have no idea of the Haq of the situation. Allah Ta'aala raised the Nabi's sallAllahu alayhi wasallam soul to the extent that there was privacy between the Nabi sallAllahu alayhi wasallam and the Divine Speech. So in fact it was a momentous event in the relationship between Allah Ta'aala and His Beloved sallAllahu alayhi wasallam, and only misguidance would see it otherwise.
The Three Steps of Revelation
Imam Hasan alBasri radi Allahu anhu, who is a great scholar and studied under approximately seventy As-haab radi Allahu anhum, gives a step-by-step explanation of the revelation. He explains that the revelation involves, 1- Jibreel alayhis Salaam says out the Wahi which Allah Ta'aala had inspired to him. 2- Nabi sallAllahu alayhi wasallam looks to the Hijaab (veil of grandeur) expectantly. 3- A magnificent Noor emanates from beyond the Hijaab, bearing a precious stone. -Imam Bayhaqi in his Kitaabul Asma wa Sifat-
After the revelation, Nabi sallAllahu alayhi wasallam went to Waraqa bin Noufal radi Allahu anhu who asked how the Wahi came to Nabi sallAllahu alayhi wasallam. Nabi sallAllahu alayhi wasallam explained that the Wahi came to him like a precious stone. The revelation is then inspired onto his heart and it is thereupon inscribed in his holy heart.
In step 3 of the Wahi, Imam Hasan alBasri radi Allahu anhu says that a precious stone emanates and Nabi sallAllahu alayhi wasallam explains that Wahi comes like a precious stone. Then the actual revelation onto his heart takes place.
This means that on the first three times when Jibreel alayhis Salaam said Iqra, the revelation of the Wahi onto the heart of Nabi sallAllahu alayhi wasallam had not taken place. However by the third embrace, Nabi sallAllahu alayhi wasallam had transcended to the stage of being intimate with the Divine Speech. It is only then that the revelation took place, and thus only then did Nabi sallAllahu alayhi wasallam recite the verses of Surah Alaq: Iqra Bismi Rabbik.....
Understanding the Three Embraces and the Three Steps of Revelation
This step-by-step explanation of Imam Hasan alBasri radi Allahu anhu fits in perfectly with Imam Qastalani's radi Allahu anhu explanation of Jibreel's alayhis salaam three tight embraces. The three embraces of Jibreel alayhis Salaam lead to each respective step in the three steps of Wahi.
Embrace No. 1: to cede Aalam Dunya. Wahi Step No. 1: Nabi hears Angel Jibreel . Cumulative, this means that Nabi sallAllahu alayhi wasallam has transcended to the realm of the Angels.
Embrace No. 2: clearing the focus of Nabi sallAllahu alayhi wasallam, making way for what was to be inspired. Wahi Step No. 2: Nabi sallAllahu alayhi wasallam looks to the Hijaab (veil of grandeur) expectantly.
Embrace No. 3: leads to the intimacy of Allah Ta'aala's Speech and Allah's Nabi sallAllahu alayhi wasallam. Wahi Step No. 3: a magnificent Noor emanates from beyond the Hijaab, bearing a precious stone.
After this third embrace and third step, Nabi sallAllahu alayhi wasallam gets direct contact with the Divine Speech (Wahi). The Wahi is then actually revealed upon his holy heart.
How Does the Quran Explain Revelation and the Revelation of the Quran?
In Surah Shoora, the Quran itself gives us an insight into the methods of revelation. The Quran then tells us which method was used in revealing the Quran.
Allah Ta'ala says in the Quran: 'And it is not fitting for a man that Allah speak to him except (1. by way of) Wahy direct revelation / inspiration or (2. whereby) the man be at the other side of a veil or (3. whereby) He sends a messenger so by His command revealing what He pleases. Undoubtedly He is Exalted Wise. -alQuran 42:51-
Imam Fakhrudeen Raazi radi Allahu anhu explains that this verse is specifically regarding the Anbiya. -Kitaabul Anbiya by Imam Raazi- Thus, this verse explains that there are three different methods by which Allah Ta'ala speaks to His Anbiya alayhimas Salaam.
The first method by direct inspiration / revelation. The second whereby the Nabi is at the other side of a veil. The third whereby an angel is sent as a messenger to a Nabi.
The third method, whereby a messenger is sent, refers to whereby Allah Ta'ala sends an angel to whichever Nabi and in this way the Kalaam of Allah Ta'aala is revealed. Sahabi Ibn Abbaas radi Allahu anhu says regarding this method of Jibreel alayhis Salaam descending to a Nabi with revelation, only Nabi Muhummud sallAllahu alayhi wasallam and three other Anbiya alayhimus Salaam did actually see him. -Tafseer alMawridi- This method of revelation could also occur tgrough True Vision of a Nabi whilst he is asleep (Ru'ya Saadiqa). During the True Vision of this method, a Nabi would get revelation without seeing Allah Ta'aala. Haafidh alAsqalani radi Allahu anhu explains that in this case the revelation would reach that Nabi's heart via an angel. -Ru'ya wal Ahlaam by Haafidh alAsqalani-
The second method that this verse explains is, whereby the respective Nabi is at the other side of a veil. An example of this is Nabi Moosa alayhis salaam, who spoke directly with Allah Ta'aala but he did not see Allah Ta'aala.
The first method of (Wahhyan) direct inspiration / revelation is whereby the respective Nabi would see Allah Ta'ala (as He knows best) and Allah Ta'aala would speak directly to him. Imam alBayhaqi radi Allahu anhu explains in his Kitaab Asma wa Sifat, that this method (Wahhyan) is the foremost method for in this method, the respective Nabi actually sees Allah Ta'aala and receives the Wahi directly from Allah Ta'aala.
This manner of Allah Ta'aala speaking to a Nabi directly, may occur whilst the respective Nabi is asleep (as in Ru'yatus Saadiqa- True Vision of Anbiya alayhimas Salaam) or whilst he is awake. With this regards, the Quran gives the example of Nabi Ibrahim alayhis Salaam and Nabi Muhummud sallAllahu alayhi wasallam to have had such a vision whilst asleep. However, seeing Allah Ta'aala in a wakeful state, only Nabi Muhummud sallAllahu alayhi wasallam has been blessed with this. - Tafseer Imam Qurtubi, Tafseer Imam Raazi, Kitaab Asma wa Sifat by Imam Bayhaqi, Kitaab alAnbiya by Imaam Raazi, cumulative-
Thus, in the third method a Nabi receives the revelation through an angel and not directly from Allah Ta'aala. In the second method a Nabi receives the Kalaam of Allah directly from Allah Ta'aala, but does not see Allah Ta'aala. And in the first method, which the Quran names as Wahyan (وحيا), a Nabi receives the inspiration directly from Allah Ta'aala whilst he actually sees Allah Ta'aala.
That then is the Quranic explanation of the three different methods through which Allah Ta'aala's Speech is revealed to His Anbiya alayhimas Salaam.
From all three methods, the first method of direct inspiration is the most exalted, for in this method the Nabi actually sees Allah Ta'ala and speaks with Allah Ta'aala.
After explaining these three different methods, the very next verse of the Quran explains, 'So the Rooh, We have directly inspired to you (Oh Prophet)' -42:52-
'The Rooh' refers to the Quran. - Tafseer adDahak, Tafseer Imam Qurtubi, Tafseer Raazi, Tafseer alMawridi, Tafseer Imam Suyuti-
Thus the verse would mean, 'So the Quran We have directly inspired to you (Oh Prophet)' -alQuran 42:52-
After explaining the three methods of revelation, the Quran now declares that Nabi Muhummud sallAllahu alayhi wasallam did receive the Quran through direct inspiration. (أوحينا is the verb of وحيا, which the Quran labeled as the first method.) This verse of the Quran thus teaches us that Nabi sallAllahu alayhi wasallam received the Quran directly from Allah Ta'aala whilst seeing Allah Ta'aala.
The Three Methods of Revelation and The Three Tight Embraces
Now that we've learnt the three methods of revelation, let's look again at the three steps of revelation as explained by Imam Hasan alBasri radi Allahu anhu .
1- Jibreel alayhis Salaam says out the Wahi which Allah had inspired to him. 2- Nabi sallAllahu alayhi wasallam looks to the Hijaab (veil of grandeur) expectantly. 3- A magnificent Noor emanates from beyond the Hijaab, bearing a precious stone.
Each step that Imam Hasan alBasri radi Allahu anhu explains, is in fact a step as explained by this verse: revelation via angel => revelation whilst Nabi behind veil => direct revelation from Allah Ta'aala. Each tight embrace of Jibreel alayhis salaam resulted in Nabi sallAllahu alayhi wasallam transcending to the next level of revelation. His soul transcended past the angelic realm, past the veil of grandeur until he could receive the Revelation directly from Allah Ta'aala whilst seeing Allah Ta'aala. For this reason the Quran itself states, 'So the Quran We have directly inspired to you (Oh Prophet)' -alQuran 42:52-
These verses of the Quran expose to us the truth of what really happened in the cave of Hira. Jibreel alayhis Salaam tightly embraced Nabi sallAllahu alayhi wasallam three times. With each embrace Nabi sallAllahu alayhi wasallam transcended until he was in direct intimacy with Allah Ta'aala's Speech. In this exalted state, he saw Allah Ta'aala, and Allah Ta'ala directly inspired the Quran to Nabi sallAllahu alayhi wasallam.
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