masoud mshahara
JF-Expert Member
- Mar 31, 2018
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Mbona hiko wazi Mungu hawezi kuwa binadamu wala binadamu hawezi kuwa Mungu, Mungu yupo alivyo kwake hakuna kubadilika Ahahahahaahahaahaha
Mbona hiko wazi Mungu hawezi kuwa binadamu wala binadamu hawezi kuwa Mungu, Mungu yupo alivyo kwake hakuna kubadilika AhahahahaahahaahahaBinadamu hawezi kuwa MUNGU jee MUNGU hana Uwezo wa kuwa binadamu [emoji350] [emoji344] Jibu ukufuru ufe kafir [emoji12] [emoji53]
Ni kweli Mungu fundi,ndio maana hawezi kutishwa na kinyago alichokitengeneza mwenyewe ahhahahhahahahh AhahahahaahahaahahaMbuzi Fundi kama wewe unavyo badili ndimi yako badala ya kusema karanga unaitwa karakara [emoji38] [emoji38]
Haloo unacopy kitabu unaleta humu Ahahahaaa summarize halafu leta maswali yako , sijaona hoja za msingi humo ila kwa faida yako tu kaa chini soma hicho kitabu chako ukishaelewa leta maswali yako NTAKUJIBUMuḥammad’s Jibrīl .
Jibrīl in the Islāmic narratives is the angelic messenger who carried (transported) the revelations to Muḥammad. Despite Jibrīl’s vital role in establishing Islām as a religion, Muḥammad was silent about him for years. Jibrīl is not mentioned at all by Muḥammad in the Meccan portion of the Qur’ān.
This spiritual messenger is not identified by Muḥammad until thirteen years later, after about eighty-six sūras of revelation had already been given.
Jibrīl’s name appears for the first time in sūra al-Baqara, where Muḥammad accused the Jews of being enemiesJibrīl (Gabriel) (Q 2.97-98).
Afterwards, Muḥammad mentions Jibrīl’s name only once in Q 66.4 to warn his insubordinate wives that Allah and Jibrīl are on his side against them.
There are, however, verses where hints of Jibrīl possibly appear, including “One mighty in power” (Q 53.5) and “the Faithful Spirit” (Q 26.193).
Muḥammad declared his revelations for many years before explicitly mentioning the name Jibrīl.
The Trance .
The sirat literature (biography books) record that Muḥammad suffered from strange trancelike episodes. These unusual experiences were described by an eyewitness:
“I looked at him, he had a snore...as the snore of a young camel.”[40] These trances actually led Muḥammad to question whether he had a touch of madness.[41] These symptoms stayed with him even after he declared himself a prophet. He continued to suffer from episodes of fainting, profuse sweating, and sounds of voices in his head.
These symptoms then became explained as manifestations connected with the descending of inspiration, instead of possible symptoms of sickness.
Muḥammad described his condition during the process of his receiving a revelation:
[42] Sometimes it comes like the ringing of a bell—which is the hardest on me—then it splits away from me. I then am aware of what he said. Other times the angel appears to me like a man and talks to me. Then I become aware of what he was saying.
‘Ā’isha[N] [Bint Abī Bakr, Muḥammad’s third wife]...said about it,
“I saw him while the revelation was coming upon him on a bitterly cold day, then when it was split away from him, his [Muḥammad’s] head would drip with sweat.”
When we read history, we find that these symptoms are similar to the condition of the Arab diviners before Islām:
The priest during his divination enters a trancelike state, during which he would be in contact with a difficult arduous world no man can withstand. For the spirit to connect to it and be connected with the body of the diviner is a seriously dire matter during which the sweat is profuse, which especially happens when the speaker is the diviner himself. Note that Muḥammad had openly declared that he used to hear a sound like the ringing of a bell. He also claimed,
“The bell is the pipes of Satan.”
Nonetheless, the question that seemingly has not been asked is if “the bell is the pipes of Satan,” why does Muḥammad hear its ringing? No matter the answer, Muḥammad treated these symptoms with al-ruqya (“spell-removing prayers or chants”) and he would further advise Muslims to use al-ruqya for spells and chants.
Muḥammad and the Pre-Islāmic (Jāhilīya) Divination:
When the above-mentioned symptoms started to appear in Muḥammad, a great anxiety overtook and controlled him. When he compared what he was going through with the condition of the Arab diviners, he thought he too had become a diviner. He said to his first wife, Khadīja[N],
“I am worried that I might be a diviner.”
In the Arabian Peninsula, divination was a common religious practice as well as a variety of other magical practices in use at the time, such as al-ruqya and astrology. The religious men would often belong to the priestly group, known as the ruqya performer (al-rāqi) or the astrologer.
Such a diviner could make contact with hidden, spiritual forces. People with spiritually related questions would bring them to him at his home:
[Those] who sought him [the diviner] saw in him a super power and an ability to receive the revelation from that power which was seen in the form of an invisible person that would give the revelation to the diviner. Then the diviner would speak accordingly with what was appropriate to the situation and would answer their questions addressed to him. Muḥammad admitted that he too experienced this process of divination:
“Other times the angel appears to me like a man and talks to me. Then I become aware of what he is saying.
” Acts of similar divination by Muḥammad are presented in the Qur’ān, where he responds to questions with the expression, “They ask thee,”
as in these verses:
“They will ask thee of the spirit…” (Q 17.85); “They will ask thee about the mountains…” (Q 20.105);
and
“They shall ask thee about the Hour…” (Q 79.42).
Furthermore, the “priests had a particular style in their talk while prophesying and divining known as al-saj‘ [rhymed prose]; that is why it was known as al-saj‘ of the diviners. Their saj‘ was characterized by the use of ambiguous words and general expressions that could be interpreted in a variety of opposing ways.”
The saj‘ and short expressions are characteristic of the Qur’ānic verses that belong to the first call (to Islām) period.
An example of this can be seen in the Arabic rhymed prose of Q 102.1-8:
The contention about numbers deludes you till ye visit the tombs!
Not so!
In the end ye shall know!
And again not so!
In the end ye shall know! Not so!
Did ye but know with certain knowledge!
Ye shall surely see hell!
And again ye shall surely see it with an eye of certainty. Then ye shall surely be asked about pleasure!
For this reason,
Muḥammad’s contemporaries described him as one who had joined the diviners, an accusation that he vehemently denied. He announced to the Quraysh, that he was
“neither a soothsayer nor mad!” (Q 52.29).
This reaction is significant, as the diviner was seen as one who would be inspired with the revelation by the “satan of the diviner.”
The Arabs believed that this satan would eavesdrop “on heaven and bring what he heard and recite it. Then the diviner would recite to the people what his satan had recited to him.”
Based on this imagery, Muḥammad believed that every man had his companion satan. He declared,
“‘Each one of you, without exception, has been assigned a companion of the jinn.’
The Muslims asked him, ‘Even you?’
He said, ‘Even I, except that Allah aided me against him. So, he became a Muslim and would command me with nothing but good.’”
He also said to ‘Ā’isha,
“‘Yes! But my Lord aided me against him until he became a Muslim.’”
Khadīja’s Verdict:
In the midst of these hallucinations and voices, when some suspected that madness could have befallen Muḥammad or that he might have become a diviner, Khadīja stepped forward to deliver Muḥammad out of his condition and suffering:
Khadīja...said to the messenger of Allah...“Cousin[husband], can you tell me about your companion that appears to you when he comes?”
He said, “Yes!”
She said, “Then when he comes to you, tell me about it.” Jibrīl...came to him as he used to do.
The messenger of Allah...said to Khadīja, “Khadīja! Jibrīl has come to me.”
She said, “Get up, cousin [husband], and sit on my left thigh….”
The messenger of Allah...got up and sat on her.
She said, “Do you see him?”
He said, “Yes!” She said, “Move and sit on my right thigh.”
She reported that the messenger of Allah...moved and sat on her right thigh.
She asked, “Do you see him?”
He said, “Yes!”
She said, “Move and sit in my lap.”
She reported that the messenger of Allah...moved and sat in her lap.
She said, “Do you see him?”
He said, “Yes!”
She reported that she felt distressed and cast her veil while the messenger of Allah...was in her lap.
Then she said to him, “Do you see him?”
he said, “No!”
She said, “O cousin [husband], be steadfast and of good cheer, for by Allah he is indeed an angel and not a satan.” [Another slightly different story adds that Khadīja] tucked the messenger of Allah...between her and her undergarment [dir‘ihā]. At that point Jibrīl left.
She then said to the messenger of Allah...“This is an angel, not a satan.”
We notice the following troubling issues in this story:
1. Khadīja said to Muḥammad, “This is an angel, not a satan,” which indicates that Muḥammad believed that a satan was the one who was appearing to him (and not Jibrīl) as the text of the story mentions. For if Muḥammad had thought that Jibrīl was the one that was appearing to him, his wife would probably have said, “You are right! He is Jibrīl.” Instead, she rejected the description of the being as a satan without mentioning Jibrīl, which means the name Jibrīl may have been inserted later into the original story.
2. Even though Khadīja was not able to see this being, she still decided its nature—despite the fact that Muḥammad, who could see the being, was not able to identify it. (Muḥammad only identified this being as Jibrīl in later revelations.)
3. This story presents another perplexing question: Why would the angel overlook the fact that Muḥammad was sitting on the thigh of Khadīja (a suggestive, provocative position) yet leave later when she unveiled her face (a less erotic action)?
4. Khadīja conducted her experiment to an explicit extreme. She made Muḥammad sit one time on her left thigh, then again on her right thigh, and then in her lap. Finally, according to the second story, she tucked Muḥammad under her undergarments, “tucked the messenger of Allah...between her and her garments [dir‘ihā],” to judge if the being would remain to watch these explicit scenes. If this being continued to watch, then this being would be a satan.
What is clear is that Khadīja was lavishing compassion and kindness on Muḥammad to calm his fears, so she would find it easy to convince him that what he saw was an angel and not a satan.
Conclusion
For many long years Muḥammad suffered different trancelike symptoms. On occasion he suspected that he had become mad, as he said to Khadīja, “I hear a voice and see a light. I fear that I have madness in me.”
At other times, Muḥammad believed that he had become a diviner like those soothsayers who “see their companion, who could appear to them in a human form.”
But Khadīja delivered him from this condition because she had a sharp insight into Muḥammad’s psyche. Then she experimented to find out the identity of what appeared to her husband and to testify afterwards that it was an angel and not a satan. Her pronouncement means Muḥammad discovered the nature of what he saw through a woman, “who lacks in reason and religion,” according to the view of women in Islām.
Based on her witness, Muḥammad established his evidence that what came to him was an angel. Muslims, then, rely in turn on the single testimony of a woman.
The testimony of Khadīja did not cure Muḥammad of this phenomenon, which plagued him throughout his adult life. He continued hearing the voices and seeing the shadows.
These symptoms resemble those of a condition known as auditory aura. They are auditory hallucinations that may be accompanied with other sensory hallucinations, and they can take place during an epileptic seizure.
If Muḥammad did not suffer from auditory aura, it seems certain that he had a lesser problem known as akoasm, which is an auditory hallucination where symptoms include hearing ringing sounds, knocking sounds, shuffling sounds, and the like. Because of these sounds, Muḥammad continued to believe that he had a companion satan, as he told ‘Ā’isha.
After Khadīja convinced Muḥammad that what appears to him is the deliverer of revelation, Muḥammad refers to this being as the “Holy Spirit” (Q 16.102), and calls him “a noble apostle” (Q 81.19).
He did not mention Jibrīl’s name as the one delivering the revelation until he moved to Medina. This eventual declaration concerning Jibrīl must have resulted from Muḥammad’s contact with the Jews.
The name (Jibrīl/Gabriel) is a Hebrew name mentioned in an Old Testament book (Dan. 8.16, 9.21).
Did Muḥammad learn the name Jibrīl from the Jews, or did he learn it just before this contact?
We do not have any available written text that would help specify the time period when Muḥammad directly introduced the name Jibrīl. If Muḥammad acquired that name from the Jews, it explains why the name did not appear except in Medina. However, if we are to accept the probability offered by Arthur Jeffery, noted scholar and historian of Semitic languages, its source originated from the Syriac form of the name √
It is possible that Muḥammad could have heard the name in Mecca, but in Medina he saw the necessity of updating all the Qur’ānic texts to show that Jibrīl delivered all the revelations Muḥammad had received.
Therefore, Jibrīl, in his true nature, was those voices and images that would come to Muḥammad. These manifestations were transformed by the suggestive power of Khadīja into an angel who later could have become Gabriel through the influence of Jewish or Christian acquaintances.
Note:
Because of an apparent misinterpretation of the Annunciation story in the New Testament (Luke 1.19-31), Muḥammad created a mix-up between the spirit and Jibrīl and merged the two into one being. He said about Mary, “...we sent unto her our spirit” (Q 19.17) as well as “a messenger of” the Lord (Q 19.19).
Therefore, Muḥammad made the spirit of Allah and the messenger of Allah one and the same. This issue of Jibrīl as both spirit and messenger appear to run counter to other verses of the Qur’ān that mention “angels and the Spirit” (Q 70.4; Q 97.4), distinguishing between the angels and the spirit without paying attention that Jibrīl is an angel. Who is the spirit in these verses? In response, the exegetes say that Jibrīl is the spirit.[59] But if Jibrīl is one of the angels, then why make this distinction?
(See comment on Q 2.97, Qur’ān Dilemma 1: 195.)
Sources : Quran Dilemma.
Jibu swali wacha mipasho wewe ahhhahaaaajajaaj AhahahahaahahaahahaKumbe Hujui hata hayo Maandiko yamepatikana vipi [emoji15] [emoji47] Sasa unafanya nini humu [emoji350] [emoji344] rudi kilingeni ukaoshe mbuguma nuksi, kuandika tarasimu na kushona mahirizi...kafir mkubwa wee [emoji12] [emoji33] [emoji33]
Ondoa shaka!.Haloo unacopy kitabu unaleta humu Ahahahaaa summarize halafu leta maswali yako , sijaona hoja za msingi humo ila kwa faida yako tu kaa chini soma hicho kitabu chako ukishaelewa leta maswali yako NTAKUJIBU
Reasons Why Christians Do Not Believe in the Qur’an .
1.MOHAMMAD WAS AN ILLITERATE ARAB FROM THE TRIBE OF QURAISH WHO WAS ANTI-JEWISH, BUT ACCORDING TO HOLY BIBLE, GOD CHOSE TO REVEAL HIS HOLY BOOKS ONLY THROUGH THE AGENCY OF JEWS. (A’raf 7:157-158)
Romans 3:1-2 –
(1) What advantage then hath the Jew? or what profit is there of circumcision?
(2) Much every way: chiefly, because unto them were committed the oracles of God. Romans 9:4 – Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.
2. MOHAMMAD'S MESSAGE WAS FUNDAMENTALLY IN DISAGREEMENT WITH THE MESSAGE OF JESUS AND OTHER PROPHETS OF THE BIBLE. (Nisâ 4:157)
Isaiah 8:20
– To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Galatians 1:8 – But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
1 Corinthians 14:32-33 –
(32) And the spirits of the prophets are subject to the prophets. (33) For God is not the author of confusion, but of peace.
3. MOHAMMAD'S SELF PROCLAIMATION AS A PROPHET IS NOT A VALID CRITERION FOR PROPHETHOOD, and there are no other valid proofs for his being a prophet.
John 5:31 – If I bear witness of myself, my witness is not true.
John 5:36 – for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
4. Muhammad did not do any obvious miracles like Jesus and the other prophets did. (En’âm 6:37)
John 14:11 – Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
John 20:30-31 – (30) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: (31) but these are written, that ye might believe that Jesus is the Christ, the Son of God.
5. MOHAMMAD DID NOT HAVE A SPIRIT OF PROPHECY LIKE JESUS AND THE OTHER PROPHETS HAD. (En’âm 6:50)
1 Samuel 9:9 – (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
Revelation 19:10 – Worship God: for the testimony of Jesus is the spirit of prophecy.
6. MOHAMMAD CLAIMED TO BE THE LAST OF THE PROPHETS, BUT GOD HAD ALREADY CLOSED THE CANON OF SCRIPTURE AT THE END OF THE BOOK OF REVELATION. (Ahzab 33:40)
Revelation 22:18 – For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.
7. MOHAMMAD TAUGHT DOCTRINES WHICH ARE DIAMETRICALLY OPPOSED TO THE TEACHINGS OF THE BIBLE AND WHICH PROPAGATE THE SPIRIT OF ANTICHRIST.
(Tevbe 9:30-31)
1 John 2:22 – Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
1 John 4:1-3 – (1) Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (2) Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: (3) And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
Muḥammad’s Jibrīl .
Jibrīl in the Islāmic narratives is the angelic messenger who carried (transported) the revelations to Muḥammad. Despite Jibrīl’s vital role in establishing Islām as a religion, Muḥammad was silent about him for years. Jibrīl is not mentioned at all by Muḥammad in the Meccan portion of the Qur’ān.
This spiritual messenger is not identified by Muḥammad until thirteen years later, after about eighty-six sūras of revelation had already been given.
Jibrīl’s name appears for the first time in sūra al-Baqara, where Muḥammad accused the Jews of being enemiesJibrīl (Gabriel) (Q 2.97-98).
Afterwards, Muḥammad mentions Jibrīl’s name only once in Q 66.4 to warn his insubordinate wives that Allah and Jibrīl are on his side against them.
There are, however, verses where hints of Jibrīl possibly appear, including “One mighty in power” (Q 53.5) and “the Faithful Spirit” (Q 26.193).
Muḥammad declared his revelations for many years before explicitly mentioning the name Jibrīl.
The Trance .
The sirat literature (biography books) record that Muḥammad suffered from strange trancelike episodes. These unusual experiences were described by an eyewitness:
“I looked at him, he had a snore...as the snore of a young camel.”[40] These trances actually led Muḥammad to question whether he had a touch of madness.[41] These symptoms stayed with him even after he declared himself a prophet. He continued to suffer from episodes of fainting, profuse sweating, and sounds of voices in his head.
These symptoms then became explained as manifestations connected with the descending of inspiration, instead of possible symptoms of sickness.
Muḥammad described his condition during the process of his receiving a revelation:
[42] Sometimes it comes like the ringing of a bell—which is the hardest on me—then it splits away from me. I then am aware of what he said. Other times the angel appears to me like a man and talks to me. Then I become aware of what he was saying.
‘Ā’isha[N] [Bint Abī Bakr, Muḥammad’s third wife]...said about it,
“I saw him while the revelation was coming upon him on a bitterly cold day, then when it was split away from him, his [Muḥammad’s] head would drip with sweat.”
When we read history, we find that these symptoms are similar to the condition of the Arab diviners before Islām:
The priest during his divination enters a trancelike state, during which he would be in contact with a difficult arduous world no man can withstand. For the spirit to connect to it and be connected with the body of the diviner is a seriously dire matter during which the sweat is profuse, which especially happens when the speaker is the diviner himself. Note that Muḥammad had openly declared that he used to hear a sound like the ringing of a bell. He also claimed,
“The bell is the pipes of Satan.”
Nonetheless, the question that seemingly has not been asked is if “the bell is the pipes of Satan,” why does Muḥammad hear its ringing? No matter the answer, Muḥammad treated these symptoms with al-ruqya (“spell-removing prayers or chants”) and he would further advise Muslims to use al-ruqya for spells and chants.
Muḥammad and the Pre-Islāmic (Jāhilīya) Divination:
When the above-mentioned symptoms started to appear in Muḥammad, a great anxiety overtook and controlled him. When he compared what he was going through with the condition of the Arab diviners, he thought he too had become a diviner. He said to his first wife, Khadīja[N],
“I am worried that I might be a diviner.”
In the Arabian Peninsula, divination was a common religious practice as well as a variety of other magical practices in use at the time, such as al-ruqya and astrology. The religious men would often belong to the priestly group, known as the ruqya performer (al-rāqi) or the astrologer.
Such a diviner could make contact with hidden, spiritual forces. People with spiritually related questions would bring them to him at his home:
[Those] who sought him [the diviner] saw in him a super power and an ability to receive the revelation from that power which was seen in the form of an invisible person that would give the revelation to the diviner. Then the diviner would speak accordingly with what was appropriate to the situation and would answer their questions addressed to him. Muḥammad admitted that he too experienced this process of divination:
“Other times the angel appears to me like a man and talks to me. Then I become aware of what he is saying.
” Acts of similar divination by Muḥammad are presented in the Qur’ān, where he responds to questions with the expression, “They ask thee,”
as in these verses:
“They will ask thee of the spirit…” (Q 17.85); “They will ask thee about the mountains…” (Q 20.105);
and
“They shall ask thee about the Hour…” (Q 79.42).
Furthermore, the “priests had a particular style in their talk while prophesying and divining known as al-saj‘ [rhymed prose]; that is why it was known as al-saj‘ of the diviners. Their saj‘ was characterized by the use of ambiguous words and general expressions that could be interpreted in a variety of opposing ways.”
The saj‘ and short expressions are characteristic of the Qur’ānic verses that belong to the first call (to Islām) period.
An example of this can be seen in the Arabic rhymed prose of Q 102.1-8:
The contention about numbers deludes you till ye visit the tombs!
Not so!
In the end ye shall know!
And again not so!
In the end ye shall know! Not so!
Did ye but know with certain knowledge!
Ye shall surely see hell!
And again ye shall surely see it with an eye of certainty. Then ye shall surely be asked about pleasure!
For this reason,
Muḥammad’s contemporaries described him as one who had joined the diviners, an accusation that he vehemently denied. He announced to the Quraysh, that he was
“neither a soothsayer nor mad!” (Q 52.29).
This reaction is significant, as the diviner was seen as one who would be inspired with the revelation by the “satan of the diviner.”
The Arabs believed that this satan would eavesdrop “on heaven and bring what he heard and recite it. Then the diviner would recite to the people what his satan had recited to him.”
Based on this imagery, Muḥammad believed that every man had his companion satan. He declared,
“‘Each one of you, without exception, has been assigned a companion of the jinn.’
The Muslims asked him, ‘Even you?’
He said, ‘Even I, except that Allah aided me against him. So, he became a Muslim and would command me with nothing but good.’”
He also said to ‘Ā’isha,
“‘Yes! But my Lord aided me against him until he became a Muslim.’”
Khadīja’s Verdict:
In the midst of these hallucinations and voices, when some suspected that madness could have befallen Muḥammad or that he might have become a diviner, Khadīja stepped forward to deliver Muḥammad out of his condition and suffering:
Khadīja...said to the messenger of Allah...“Cousin[husband], can you tell me about your companion that appears to you when he comes?”
He said, “Yes!”
She said, “Then when he comes to you, tell me about it.” Jibrīl...came to him as he used to do.
The messenger of Allah...said to Khadīja, “Khadīja! Jibrīl has come to me.”
She said, “Get up, cousin [husband], and sit on my left thigh….”
The messenger of Allah...got up and sat on her.
She said, “Do you see him?”
He said, “Yes!” She said, “Move and sit on my right thigh.”
She reported that the messenger of Allah...moved and sat on her right thigh.
She asked, “Do you see him?”
He said, “Yes!”
She said, “Move and sit in my lap.”
She reported that the messenger of Allah...moved and sat in her lap.
She said, “Do you see him?”
He said, “Yes!”
She reported that she felt distressed and cast her veil while the messenger of Allah...was in her lap.
Then she said to him, “Do you see him?”
he said, “No!”
She said, “O cousin [husband], be steadfast and of good cheer, for by Allah he is indeed an angel and not a satan.” [Another slightly different story adds that Khadīja] tucked the messenger of Allah...between her and her undergarment [dir‘ihā]. At that point Jibrīl left.
She then said to the messenger of Allah...“This is an angel, not a satan.”
We notice the following troubling issues in this story:
1. Khadīja said to Muḥammad, “This is an angel, not a satan,” which indicates that Muḥammad believed that a satan was the one who was appearing to him (and not Jibrīl) as the text of the story mentions. For if Muḥammad had thought that Jibrīl was the one that was appearing to him, his wife would probably have said, “You are right! He is Jibrīl.” Instead, she rejected the description of the being as a satan without mentioning Jibrīl, which means the name Jibrīl may have been inserted later into the original story.
2. Even though Khadīja was not able to see this being, she still decided its nature—despite the fact that Muḥammad, who could see the being, was not able to identify it. (Muḥammad only identified this being as Jibrīl in later revelations.)
3. This story presents another perplexing question: Why would the angel overlook the fact that Muḥammad was sitting on the thigh of Khadīja (a suggestive, provocative position) yet leave later when she unveiled her face (a less erotic action)?
4. Khadīja conducted her experiment to an explicit extreme. She made Muḥammad sit one time on her left thigh, then again on her right thigh, and then in her lap. Finally, according to the second story, she tucked Muḥammad under her undergarments, “tucked the messenger of Allah...between her and her garments [dir‘ihā],” to judge if the being would remain to watch these explicit scenes. If this being continued to watch, then this being would be a satan.
What is clear is that Khadīja was lavishing compassion and kindness on Muḥammad to calm his fears, so she would find it easy to convince him that what he saw was an angel and not a satan.
Conclusion
For many long years Muḥammad suffered different trancelike symptoms. On occasion he suspected that he had become mad, as he said to Khadīja, “I hear a voice and see a light. I fear that I have madness in me.”
At other times, Muḥammad believed that he had become a diviner like those soothsayers who “see their companion, who could appear to them in a human form.”
But Khadīja delivered him from this condition because she had a sharp insight into Muḥammad’s psyche. Then she experimented to find out the identity of what appeared to her husband and to testify afterwards that it was an angel and not a satan. Her pronouncement means Muḥammad discovered the nature of what he saw through a woman, “who lacks in reason and religion,” according to the view of women in Islām.
Based on her witness, Muḥammad established his evidence that what came to him was an angel. Muslims, then, rely in turn on the single testimony of a woman.
The testimony of Khadīja did not cure Muḥammad of this phenomenon, which plagued him throughout his adult life. He continued hearing the voices and seeing the shadows.
These symptoms resemble those of a condition known as auditory aura. They are auditory hallucinations that may be accompanied with other sensory hallucinations, and they can take place during an epileptic seizure.
If Muḥammad did not suffer from auditory aura, it seems certain that he had a lesser problem known as akoasm, which is an auditory hallucination where symptoms include hearing ringing sounds, knocking sounds, shuffling sounds, and the like. Because of these sounds, Muḥammad continued to believe that he had a companion satan, as he told ‘Ā’isha.
After Khadīja convinced Muḥammad that what appears to him is the deliverer of revelation, Muḥammad refers to this being as the “Holy Spirit” (Q 16.102), and calls him “a noble apostle” (Q 81.19).
He did not mention Jibrīl’s name as the one delivering the revelation until he moved to Medina. This eventual declaration concerning Jibrīl must have resulted from Muḥammad’s contact with the Jews.
The name (Jibrīl/Gabriel) is a Hebrew name mentioned in an Old Testament book (Dan. 8.16, 9.21).
Did Muḥammad learn the name Jibrīl from the Jews, or did he learn it just before this contact?
We do not have any available written text that would help specify the time period when Muḥammad directly introduced the name Jibrīl. If Muḥammad acquired that name from the Jews, it explains why the name did not appear except in Medina. However, if we are to accept the probability offered by Arthur Jeffery, noted scholar and historian of Semitic languages, its source originated from the Syriac form of the name √
It is possible that Muḥammad could have heard the name in Mecca, but in Medina he saw the necessity of updating all the Qur’ānic texts to show that Jibrīl delivered all the revelations Muḥammad had received.
Therefore, Jibrīl, in his true nature, was those voices and images that would come to Muḥammad. These manifestations were transformed by the suggestive power of Khadīja into an angel who later could have become Gabriel through the influence of Jewish or Christian acquaintances.
Note:
Because of an apparent misinterpretation of the Annunciation story in the New Testament (Luke 1.19-31), Muḥammad created a mix-up between the spirit and Jibrīl and merged the two into one being. He said about Mary, “...we sent unto her our spirit” (Q 19.17) as well as “a messenger of” the Lord (Q 19.19).
Therefore, Muḥammad made the spirit of Allah and the messenger of Allah one and the same. This issue of Jibrīl as both spirit and messenger appear to run counter to other verses of the Qur’ān that mention “angels and the Spirit” (Q 70.4; Q 97.4), distinguishing between the angels and the spirit without paying attention that Jibrīl is an angel. Who is the spirit in these verses? In response, the exegetes say that Jibrīl is the spirit.[59] But if Jibrīl is one of the angels, then why make this distinction?
(See comment on Q 2.97, Qur’ān Dilemma 1: 195.)
Sources : Quran Dilemma.
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Sisi tunamuamini Yesu Mwana wa Mungu binadamu pekee Aliyekufa na kufufuka na yuko hai milele yote.. Sasa nyie huyo mudy wenu Akafa eti mkawa mnasubiri Afufuke kama Yesu hahahahaha Nguruwe Akamtafuna akamfyekelea mbali hahahaha..Asante kwa kuthibitisha kuwa Ametumwa , hivyo basi huyu aliemtuma ndio big boss na ndio mwenye maamuzi magumu kama.haya
KUTOKA 12:29
"Hata ikawa , usiku wa manane Bwana AKAWAPIGA wazaliwa wa kwanza wote katika nchi ya misri, tangu mzaliwa wa kwanza wa FARAO aliyeketi katika kiti chake cha enzi; hata mzaliwa wa kwanza wa mtu ALIYEFUNGWA katika Nyumba ya wafungwa; na wazaliwa wa kwanza wote wa WANYAMA ";
Ahahahahaahahaahaha kazi kwako Ahahahahaahahaahaha kafyekelea mbali hadi wanyama hata sijui wamemkosea nini? Ahahahhaah hahahahahaha
Jibu swali wacha mipasho wewe ahhhahaaaajajaaj Ahahahahaahahaahaha
sasa umeanza kukubali kwamba allah HANA Uwezo [emoji122] [emoji106] Utaelewa tu masudi maadam umo humu na ni UPENDO WA YESU kukuleta humu[emoji53]Mbona hiko wazi Mungu hawezi kuwa binadamu wala binadamu hawezi kuwa Mungu, Mungu yupo alivyo kwake hakuna kubadilika Ahahahahaahahaahaha
Safi sana. Yesu alikua binadamu kamili na Mungu kamili. Hao watu walikua wanataka kumua kama binadamu. Na sio kama Mungu.Nimekuwekea maneno ya Yesu kutoka Biblia ,
Katika Injili ya (Yohana 8:40), Yesu (As) anasema:
"Lakini sasa mnatafuta kuniua mimi, mtu ambaye nimewaambia iliyo kweli, niliyoisikia kwa Mungu..."
sasa utuambie yule aliyekutamkia haya maneno ya JOHN1 :1 na JOHN 1:14 ni nani ??
The apostles should be twelve of the most famous people in history. We're told they were hand picked by Jesus to witness his wondrous deeds, learn his sublime teachings, and take the good news of his kingdom to the ends of the earth.
Which makes it all the more surprising that we know next to nothing about them. We can't even be sure of their names: the gospels list a collection of more than twenty names for the so-called twelve disciples – with Bartholomew sometimes showing up as Nathanael, Matthew as Levi and Jude as Thaddeus, Lebbaeus, or Daddaeus!
It should be apparent that if the twelve were actual historical figures, with such an important role in the foundation and growth of the Church, it would be impossible to have such wild confusion over the basic question of who they really were.
But what do we know about any of them?
Ni kweli Mungu fundi,ndio maana hawezi kutishwa na kinyago alichokitengeneza mwenyewe ahhahahhahahahh Ahahahahaahahaahaha
mohamed ibn abdullah amesapoti jua kuzama kwenye maji ya matope kwenye hadithN
Ni kukosa elimu tu.Hili jambo liko wazi ,aliyeona jua linazama kwenye tope ni mtu kwa kulingana na upeo wa macho yake,sio Allah ndio anaelezea kama jua linazama kwenye tope.Mfano mwepesi,ni sawa na mtu anayepita katika barabara ya lami iliyonyoka wakati wa jua kali,huona kama mbele yake kuna maji.Au anayepita jangwani ,wakati wa jua kali,pia huona kama mbele yake kuna maji,kumbe sio maji ni jua linavyoakisi kwenye mchanga au lami.
Acha story za kwenye kahawa mkuu ahahahaahahahahahah, twende kwahiyo wewe unaamini Yesu ni mwana wa Mungu sio Mungu? nakusubirSisi tunamuamini Yesu Mwana wa Mungu binadamu pekee Aliyekufa na kufufuka na yuko hai milele yote.. Sasa nyie huyo mudy wenu Akafa eti mkawa mnasubiri Afufuke kama Yesu hahahahaha Nguruwe Akamtafuna akamfyekelea mbali hahahaha..
Sawa nakusubir , nipo hapa manyema nakunywa juicyOndoa shaka!.
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