THE SENDING OF PROPHETS AND ITS NECESSITY

  THE SENDING OF PROPHETS

Also, ITS Need

Man knows about nothing at the hour of his creation. The

creation around him, in any case, is tremendous to such an extent that main Allâhu ta'âlâ

knows its degree. This is accounted for in the thirty-first âyat of Sûrat alMuddaththir.[1] A youngster starts to see classes of creatures through

its receptors. Each class of creatures is named an 'âlam. "The

receptor made first in man is the material organ; with the capacity

of touch, man sees cool, hot, wet, dry, delicate, hard and so forth.

The material organ can't see tones or sounds, and these are

remembered to be nonexistent. Then, at that point, his organ of sight is made, and

with it tones and shapes are seen. The world saw by

this organ has more assortment and more various creatures than the

material world. Next his hear-able organ capabilities. With this sense

organ sounds and tunes are seen. A short time later, his capacity to

taste and afterward his capacity to smell are made. Accordingly the five detects

which mirror the universe of discernment are finished. Towards the

seventh year of life, his force of prudence (tamyîz) is made by

which things that can't be appreciated through the sense

organs are understood. This power separates things that are

seen by the receptors from each other. Then, at that point, his insight

or on the other hand insight is made. What is helpful, destructive, positive or negative is

learned by the force of prudence; shrewdness recognizes the

neccessary, allowable, conceivable or unimaginable from each other.

Astuteness understands things that can't be gotten a handle on by the powers

of discernment and carefulness. Other than shrewdness, Allâhu ta'âlâ

makes another power in a portion of His picked slaves. With this,

things that can't be perceived or scholarly through insight and things

that will occur in the future are known. This is known as the power

of prophethood (nubuwwa). Since the force of watchfulness

can't fathom the things inside the mental area of

intelligence, it is careless in regards to them. What's more, since intelligence can't

comprehend the things grasped by the force of

prophethood, it distrusts, and denies them. Refusal of what

can't be fathomed is the consequence of not understanding, not

knowing. Similarly, an individual conceived visually impaired will remain unaware of

[1] "...: and none can know the powers of thy Rabb [Allâhu ta'âlâ], With the exception of

He. ..." (74-31)

varieties or shapes on the off chance that he doesn't catch wind of them. He will not

have faith in their reality. To uncover to His slaves that the force of

nubuwwa likewise exists, Allâhu ta'âlâ made dreams in men comparative

to this power. In dreams, man could witness what will in the

future obviously or in its vision in the âlam-I mithâl. On the off chance that an individual who

doesn't have any idea everything dreams are is said, "When man's

cognizance is suspended and considerations and faculties are gone like

that of a dead individual, he sees obscure things that are past

psyche's grip," he will deny it. He will try and endeavor to demonstrate that

something like this is unthinkable, saying, "Man sees his environmental elements

by his receptors. With these organs suspended, particularly when

they don't work by any means, he will not see anything." He will

reason rather coarsely. As receptors can't fathom things

that are known by intelligence, similarly, shrewdness can't see the

things that are known by the force of prophethood.

The people who question the presence of the force of prophethood

question its chance or on the other hand, assuming that its chance is acknowledged, its event.

Its presence or event shows that it is conceivable. What's more, its

presence is exhibited by Prophets' giving data past

the mind's capacity. This data, which can't be gained

through the insight, computation or trial and error, was gained

just from Allâhu ta'âlâ's ilhâm (motivation set upon the heart

by Allâhu ta'âlâ or His heavenly messengers, that is to say, through the force of

prophethood). The force of prophethood has likewise other

idiosyncrasies. Since dreams, which look like one of its idiosyncrasies,

exist in men, we have given it for instance. Its different eccentricities

are uncovered through dhawq (tasting, aversion) to the individuals who

endeavor on a way of Tasawwuf. The eccentricity we have given must

do the trick as a proof to cause one to have confidence in prophethood. Imâm

Muhammad al-Ghazâlî, as well, composed this eccentricity as a proof for

having faith in prophethood in his book Al-munqidh min promotion dalâl.

As per antiquated Greek scholars, it is valuable to accept

in prophethood. They said, "To have faith in prophethood makes a difference

insight. Thinking over the presence, power and information on

Allah is like this. Additionally, numerous helpful things past the

keenness' capacity are gained from Prophets. Instances of this are

the Rising Day, lessons relating to the following scene, disclosure

of what things are great and what others are awful, and knowing

regardless of whether a few food sources and drugs are hurtful."