WHAT DOES PROPHETHOOD MEAN?

  What's the significance here?

It is composed toward the finish of the book Sharh-I Mawâqif by Sayyid

Sherîf al-Jurjânî that, as per the researchers of Kalâm, an individual

to whom Allâhu ta'âlâ says, "I have sent you to individuals in such

what's more, such a nation or to the entire of humanity," or "Uncover [My

will] to my slaves!" or provides a comparative order, is known as a "nabî"

or then again "payghambar" (Courier or Prophet). Being a Prophet does

not need having specific circumstances like riyâda or mujâhada or

having been brought into the world with characteristics appropriate for prophethood. Allâhu

ta'âlâ can present this gift to anybody He picks. He knows

all that and does what is ideal. He does anything He wills to do.

He is the All-powerful. As indicated by the researchers of Kalâm, it isn't

vital for a Prophet to show a mu'jiza (wonder), all things considered. It

was said that he needed to show marvels so that individuals would be aware

that he was a Prophet, yet this actually isn't a condition for him to be

a Prophet. As per old Greek logicians, to be a

Prophet requires three circumstances; right off the bat, to uncover the ghaib

(obscure, secret), that is, to make sense of past and future occasions

when required; besides, to do uncommon things, that is to say, things

that are intellectually and deductively inconceivable; thirdly, to see an

heavenly messenger in item and body and to hear Allâhu ta'âlâ's wahy from the

heavenly messenger.

Neither for us nor for them [philosophers], is it essential for a

Prophet to know the entirety of the unexplored world. What's more, knowing some of it is

not particular just to Prophets. It is conceded additionally by scholars

that the individuals who go through riyâda, or at least, the people who segregate

themselves in a room and eat barely enough so as not to pass on, some

debilitated individuals who have blacked out, and certain individuals while

sleeping uncover a few secrets. In this regard such individuals are not

not quite the same as Prophets. Maybe, what thinkers call the

"ghaib" are the remarkable and surprising things which are once in a blue moon

seen. Be that as it may, these are not the genuine unexplored world. Knowing them or

announcing them on more than one occasion doesn't intend to rise above the

conventional. This point keeps Prophets and others unmistakable. Researchers

of Kalâm likewise report that Prophets will know the genuine myteries

uncovered to them by Allâhu ta'âlâ, however they say that knowing

secrets isn't a prerequisite for being a Prophet. Likewise, the

abovesaid grounds which rationalists set forward regarding

it are not right to know the unexplored world. They are incongruent with

Islam's basics. Moreover, knowing the obscure on

such grounds is a seriously unique subject. They are remarkable

ponders. There is no utilization in especially harping on this.

Uncommon occasions, for example, influencing items and substances

as one wishes; affecting the breeze, seismic tremors and flames when one

likes or a boat's sinking; a man's withering or a despot's going to his

destruction upon one's desire are the human spirit's effect on issue.

Allâhu ta'âlâ, alone, is the Person who influences matter, truth be told. Allâhu

ta'âlâ makes this impact on whomever He wills, at whatever point He wills.

Therefore, it can't be expressed that unprecedented things or

ponders are particular to Prophets as it were. This is conceded by

scholars, as well. Thusly, how is it that this could at any point be the

qualification among Prophets and others?

Albeit antiquated Greek thinkers said that miracles would be able

additionally occur through non-prophets, they didn't acknowledge the

recurrence or the level of marvels arriving at the limit of i'jâz

(marvel). They said that on the grounds that such uncommon things

occur through Prophets a Prophet is recognizable from others.

Savants' expressing that a heavenly messenger showing itself to

Prophets and uncovering Allâhu ta'âlâ's wahy as a condition for

prophethood goes against their own way of thinking. Their expression such

things are planned to delude holders of îmân, for, as indicated by

them, heavenly messengers are unimportant and puzzled. To deliver sounds

requires being material, they say. Sound is delivered through

rushes of air. We can say that these circumstances set forward by

scholars could come to imply that holy messengers can show themselves

also, talk by taking material structures