KHUTAB VI by Muhammad Amin Samad

S E L E C T E D K H U Ṭ A B VI (SERMONS & SPEECHES) 30 August 2013 – 4 April, 2014 * BY MUHAMMAD AMIN A. SAMAD CANBERRA, APRIL, 2014 *** Edit: November, 2017

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‫بِس ِم اللّ ِ‬ ‫ِ‬ ‫الرِح ْيم‬ ‫ن‬ ‫حم‬ ‫الر‬ ‫ه‬ ‫َّ‬ ‫ْ‬ ‫ْ ّ‬ ‫َو بِه نَ ْستَ ِع ْين‬ ‫فِ ْي أ ُُم ْوِر ُّ‬ ‫الدنْ يَا َو الدِّيْن‬

iii

Contents .……………………………. Transliteration …………………………………........ Preface ……………………………………………... A. Introduction to the Khuṭbah ………………...…… B. Some Examples of Du‘ā’ for the Second Khuṭbah …………………….. 1. Revolting against Impious Rulers (1) ….. 2. Revolting against Impious Rulers (2) ….. 3. Slander ………………… 4. If Allah Wills ……………………… 5. Changing the Words from their Right Places 6. Reasons for Sending down the Qur’ān in Stages (1) ………………………………… 7. Reasons for Sending down the Qur’ān in Stages (2) ………………………….. 8. Reasons for Sending down the Qur’ān in Stages (3) …………………………… 9. Reasons for Sending down the Qur’ān in Stages (4) …………………….. 10. The Acceptance of the Qur’ān’s

iii v vii x xii 1 7 13 19 25 32 38 45 53

Challenge (1) …………………………… 11. The Acceptance of the Qur’ān’s Challenge (2) ……………………..… 12. The Acceptance of the Qur’ān’s Challenge (3) ……………….. 13. The Acceptance of the Qur’ān’s Challenge (4) …………………….. 14. The Acceptance of the Qur’ān’s Challenge (5) ………………………… 15. The Amazing Qur’ān (1) ….. 16. The Amazing Qur’ān (2) ……… 17. The Amazing Qur’ān (3) ………………

62 66 73 79 85 92 99 106

TRANSLITERATION SYSTEM The English transliteration for Arabic names and terms followed in this booklet is as follows: a. Consonants: ‫ = ا‬a or ’

‫ = ب‬b

‫= ج‬j

‫ =ح‬ḥ

‫ = ذ‬dh

‫ = ر‬r

‫ = ز‬z

‫ = س‬s

‫ = ش‬sh

‫ =ص‬ṣ

‫=ض‬ḍ

‫ = ط‬ṭ

‫= ظ‬ẓ ‫= ق‬q

‘ =‫ع‬ ‫ = ك‬k

‫ = غ‬gh ‫ = ل‬l

‫ = ف‬f ‫=م‬m

‫ = ن‬n

‫ = ت‬t ‫ = خ‬kh

‫ = هـ‬h ‫ = و‬w ‫( ’ = ء‬like alif)

‫ = ث‬th ‫ = د‬d

‫ = ي‬y

b. Vowels: Short:

Long:

Fatḥah

--َ---: = a

‫ـا‬

Kasrah

--َ---: = i

‫= ـي‬

Ḍammah -- َ---: = u

‫= ـو‬

= ā

c. Tā’ marbūṭah: ah, e.g., sūrah (‫)س ُْو َرة‬ Tā’ marbūṭah in iḍāfah: at, e.g., sūrat alBaqarah (‫)س ُْو َرةُ ْال َب َق َرة‬ d. Alif maqṣūrah: á, e.g., qad.á (‫ضى‬ َ ‫ ) َق‬and shūrá (‫)شوْ رى‬

vii

ِ ‫الر‬ ‫ح ْيم‬ ِِ ‫الر ْح َم‬ َّ ِ‫ن‬ َّ ِِِ‫ِب ْس ِِمِللا‬ PREFACE This booklet is the sixth part of my collection of speeches and writings from 30 August, 2013 till 4 April, 2014, entitled Khutab VI. They were delivered at the muṣallā (place of prayer) at the Multi-Cultural Centre, Canberra Museum and Gallery building, Civic Square, Canberra. The abbreviations used in this booklet are: (1) s.a.w. (and ‫م‬.‫ص‬.) for ṣallallāhu ‘alayhi wa sallam (and ‫صلّى للا ُ َعلَيْه َو َسلَّ ْم‬ َ ) meaning “may Allah bless him and grant him salvation”, sometimes translated as “peace be upon him” (p.b.u.h.), an eulogy after the name of Prophet Muhammad, (2) a.s. (‫س‬.‫ع‬.) for ‘alayhis salām (‫ ) َعلَيْه السَّال ْم‬meaning “upon him be peace” usually used after the names of angels and prophets before Prophet Muhammad s.a.w., (3) and r.a. (‫ع‬.‫ر‬.) for raḍiyallāhu ‘anhu (and ‫ ) َرض َي للا َع ْن ُه‬meaning “may

viii

Allah be please with him” usually used after the names of the ṣaḥābah (companions of the Prophet). It has been like an accident that before leaving a certain place I left a booklet behind. The booklet Khuṭab I (the collection of speeches and sermons at the Canadian Islamic Centre, al-Rashid Mosque) before leaving Edmonton (Canada) for Australia; Khuṭab II (the collection of sermons at the Canberra Islamic Centre) at Monash, ACT, before leaving for overseas (the longest and happiest travel I have ever made); the Khuṭab III before leaving for Indonesia and Malaysia in September 2007; Khuṭab IV, was the collection of my sermon at the ANUMA delivered until the first quarter of the year 2011, and published later at the end of this year after recovering from the operation of removing the aortic aneurism of my stomach on 11 June; the Khuṭab V is the collection of my khuṭbah at the prayer room at the Multicultural of Canberra Museum and Gallery building, at Civic

Square, Canberra, from the end of December, 2012 till the end of June, 2013 before leaving for Indonesia; this Khuṭab VI is the continuation of my collection of my khuṭbah at the same location at Civic Square, Canberra before leaving for Melbourne visiting friends. This visit is following the advice of Prophet Muhammad s.a.w. «‫ َت ْزد َْد ُح ًّّبا‬،‫“ » ُزرْ غ ًّّبا‬Visit at intervals, so that you will increase love.” This booklet, like the booklets written before, is far from perfect. However, this is another attempt to introduce some Islamic teachings to the public. May Allah accept this humble contribution to Islam, and may He forgive any mistake in this booklet. Amin! Canberra, April, 2014 M.A.S.

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‫‪A. INTRODUCTION FOR THE KHUṬBAH‬‬ ‫‪This is an example for the introduction to the khuṭbah‬‬ ‫‪as follows:‬‬ ‫ أَ ْل َح ْم ُد ِّل َنحْ َم ُدهُ َو َنسْ َتع ْي ُن ُه َو َنسْ َت ْغف ُرهُ َو َنسْ َتهْديْه َو َنع ُْو ُذ باِل منْ‬‫ُ‬ ‫شر ُْور أَ ْنفُس َنا َو منْ َس ِّي َئات أَعْ َمالناَ‪َ ،‬منْ َيهْد للاُ َفه َُو ْال ُم ْه َتد َو َمنْ‬ ‫يُضْ ل ْل َفلَنْ َتج َد لَ ُه َول ًّّيا مُرْ ش ًّدا ‪َ ،‬و أَ ْش َه ُد أَنْ َل إلَ َه إلَّ ّ‬ ‫للا ُ َوحْ َدهُ َل‬ ‫ئ َو يُع ْي ُد َو ه َُو ْال َغفُ ْو ُر ْال َو ُد ْو ُد ُذو ْال َعرْ ش ْال َمجيْد‪َ ،‬فعَّال‬ ‫ك لَهُ‪ُ ،‬يبْد ُ‬ ‫َشر ْي َ‬ ‫الى َعمَّا‬ ‫ك اسْ ُم ُه َو َعال َشأْ ُن ُه ُسب َْحا َن ُه َو َت َع َ‬ ‫ار َ‬ ‫ل َما يُر ْي ُد‪َ ،‬ع َّز َجا ُرهُ َو َت َب َ‬ ‫َي ْف َتري ْال ُم ْف َتر ُْو َن َو َي َت َق َّو ُل ال ُ ْمشر ُك ْو َن‪َ .‬و أَ ْش َه ُد أَنَّ م َُح َّم ًّدا َع ْب ُدهُ َو‬ ‫ص َح‬ ‫صف ُّي ُه َو َخل ْيل ُ ُه َو َكل ْي ُم ُه ‪َ ،‬س َّل الرِّ َسالَ َة َو أَ َّدى ْاألَ َما َن َة َو َن َ‬ ‫َرس ُْول ُ ُه َو َ‬ ‫لى للا َو س َراجًّ ا مُنيْرًّ ا َمنْ‬ ‫ْاأل ُ َّم َة ‪ ،‬أَرْ َسلَ ُه للا ُ َبشيْراًّ َو َنذيْرًّ ا َو َداعيا ًّّ إ َ‬ ‫للا َو َرس ُْولَ ُه َف َق ْد َر َش َد َو َمنْ َيعْ صه َما َفإ َّن ُه ل َيضُرُّ إل ّ َن ْف َس ُه‬ ‫يُطع َ‬ ‫ك‬ ‫ك َو َرس ُْول َ‬ ‫لى َعبْد َ‬ ‫ص ِّل َو َسلِّ ْم َو َباركْ َع َ‬ ‫للا َش ْي ًّئا‪ .‬أَللَّ ُه َّم َ‬ ‫َول َيضُرُّ َ‬ ‫صحْ به أَجْ َمعي َْن‪َ َ .‬من اهْ َتدَى ب َه ْديه َو‬ ‫لى آله َو َ‬ ‫َسيِّد َنا م َُحمَّد َو َع َ‬ ‫ك ب ُس َّنته َو َسلِّ ْم َتسْ ل ْيمًّا َكثيْرًّ ا‬ ‫اسْ َت ْم َس َ‬ ‫ أَ ْل َح ْم ُد ِّل َنحْ َم ُدهُ َو َنسْ َتع ْي ُن ُه َو َنسْ َت ْغف ُرهُ َو َنسْ َتهْديْه َو َنع ُْو ُذ باِل منْ‬‫ُ‬ ‫شر ُْور أَ ْنفُس َنا َو منْ َس ِّي َئات أَعْ َمالناَ‪َ ،‬منْ َيهْده للا ُ َفالَ مُض َّل لَ ُه َو َمنْ‬

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‫ي لَ ُه ‪َ ،‬و أَ ْش َه ُد أَنْ َل إ َل َه إلَّ ّ‬ ‫ك لَهُ‪ ،‬لَ ُه‬ ‫للا ُ َوحْ َدهُ َل َشر ْي َ‬ ‫يُضْ ل ْل َفالَ َهاد َ‬ ‫لح ْم ُد يُحْ ييْ َويُمي ُ‬ ‫ْالم ُْل ُ‬ ‫ْت َوه َُو َعلَى ُك ِّل َشيْ ء َقديْر‪َ .‬و أَ ْش َه ُد أَنَّ‬ ‫ك َولَ ُه ْا َ‬ ‫لح ِّق لي ُْظه َرهُ َعلَى‬ ‫م َُح َّم ًّدا َع ْب ُدهُ َو َرس ُْولُهُ‪ ،‬أَرْ َسلَ ُه للا ُ باْل ُهدَى َوديْن ْا َ‬ ‫لى ْال َم ْبع ُْوث َرحْ َم ًّة‬ ‫صلَّيْ َوأ ُ َسلّ ْم َع َ‬ ‫ال ِّديْن ُكلَّه َولَ ْو َكر َه ْال َكافر ُْون‪َ .‬وأ ُ َ‬ ‫لى للا بإ ْذنه َو س َراجًّ ا مُنيْرًّ ا‬ ‫ل ْل َعالَمي َْن َهاديًّا َو ُم َب ِّشرًّ ا َو َنذيْرًّ ا َو َداعيا ًّّ إ َ‬ ‫الطيِّبي َْن ّ‬ ‫لى آله َوأَصْ َحابه َّ‬ ‫لى َي ْوم‬ ‫الطاهري َْن َو َمنْ َو َال ُه ْم بإحْ َسان إ َ‬ ‫َو َع َ‬ ‫ال َّديْن ‪.‬‬ ‫لي‪ ،‬أَحْ َم ُدهُ ُسب َْحا َنهُ‪َ ،‬و أَ ْش َه ُد أَنْ َل إلَ َه إلَّ ّ‬ ‫ أَ ْل َح ْم ُد ِّل ْال َعليِّ األعْ َ‬‫للاُ‬ ‫ْك لَ ُه‪َ ،‬خلَ َق َف َس َّوى َو َق َّد َر َف َه َدى‪َ ،‬و أَ ْش َه ُد أَنَّ م َُح َّم ًّدا‬ ‫َوحْ َدهُ َل َشري َ‬ ‫لى‬ ‫ص ِّل َو َسلِّ ْم َو َباركْ َع َ‬ ‫َع ْب ُدهُ َو َرس ُْول ُ ُه َنبيُّ الرَّ حْ َمة َو ْال ُهدَى‪ ،‬أَللَّ ُه َّم َ‬ ‫صحْ به األَئمَّة األَب َْرار‬ ‫لى آله َو َ‬ ‫ك َسيِّد َنا م َُحمَّد َو َع َ‬ ‫ك َو َرس ُْول َ‬ ‫َعبْد َ‬ ‫ْال ُن َج َباء‪َ ،‬وال َّتابعي َْن َو َمنْ َتب َع ُه ْم بإحْ َسان إلَى َي ْوم ْال َبعْ ث َو ْال ُن ُ‬ ‫ش ْور َو‬ ‫ْال َج َزاء‪.‬‬ ‫ي ب َت ْق َوى للا َف َق ْد َف َ‬ ‫از‬ ‫أَمَّا َبعْ ُد ‪َ ،‬ف َيا أَ ُّي َها ْالم ُْؤم ُن ْو َن‪ ،‬أ ُ ْوص ْي ُك ْم َو إيا َّ َ‬ ‫للا‬ ‫ْال ُم َّتقُ ْو َن‪ .‬قا َ َل َت َعالَى َو ُه َو أَصْ َد ُق ْال َقائل ْين‪َ ”:‬يا أَ ُّي َها الَّذ َ‬ ‫ين آَ َم ُنوا ا َّتقُوا َّ َ‬ ‫صدَ َق للا ُ ْال َعظيْم‪.‬‬ ‫ُون“ ‪َ .‬‬ ‫َح َّق ُت َقاته َو َل َتمُو ُتنَّ إ َّل َوأَ ْن ُت ْم مُسْ لم َ‬

xii

B. SOME EXAMPLES OF THE DU‘Ā’ (SUPPLICATION) AT THE CONCLUSION OF THE SECOND KHUTBAH After performing the first khuṭbah stand up again for the second khuṭbah citing its introduction briefly, such as the following: ّ َّ‫ َو أَ ْش َه ُد أَنْ َل إلَ َه إل‬.‫ أَ ْل َح ْم ُد ِّل َربِّ ْال َعالَميْن‬‫للا ُ َو أَ ْش َه ُد أَنَّ م َُح َّم ًّدا‬ .‫صحْ به أَجْ َمعي َْن‬ َ ‫لى آله َو‬ َ ‫لى م َُحمَّد َو َع‬ َ ‫ص ِّل َع‬ َ ‫ أَللَّ ُه َّم‬.‫َرس ُْو ُل للا‬ Some examples of du‘ā’s and its meanings in the second khuṭbah, are as follows: ‫ َر َّب َنا َل ُت َؤاخ ْذ َنا إنْ َنسي َنا أَ ْو أَ ْخ َطأْ َنا َر َّب َنا َو َل َتحْ م ْل َعلَ ْي َنا إصْ رًّ ا َك َما‬ُ‫ين منْ َقبْل َنا َر َّب َنا َو َل ُت َحم ِّْل َنا َما َل َطا َق َة لَ َنا به َواعْ ف‬ َ ‫َح َم ْل َت ُه َعلَى الَّذ‬ ْ ‫َع َّنا َو‬ َ ‫اغفرْ لَ َنا َوارْ َحمْ َنا أَ ْن‬ ‫ين‬ َ ‫ت َم ْو َل َنا َفا ْنصُرْ َنا َعلَى ْال َق ْوم ْال َكافر‬ Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not lay on us such a burden as You placed on those before us. Our Lord! Do not lay on us a burden that which we have not the strength to bear! Forgive us, have mercy on us. You are our protector, help us against the unbelievers.

xiii

ْ ‫ َر َّب َنا إ َّن َنا َسمعْ َنا ُم َناديًّا ُي َنادي ل ْْلي َمان أَنْ آم ُنوا ب َر ِّب ُك ْم َفآ َم َّنا َر َّب َنا َف‬ْ‫اغفر‬ ‫ َر َّب َنا َوآت َنا َما َو َع ْد َت َنا‬.‫لَ َنا ُذ ُنو َب َنا َو َك ِّفرْ َع َّنا َس ِّي َئات َنا َو َت َو َّف َنا َم َع ْاألَب َْرار‬ .‫ك َل ُت ْخلفُ ْالمي َعا َد‬ َ ‫ك َو َل ُت ْخز َنا َي ْو َم ْالق َيا َمة إ َّن‬ َ ‫َعلَى ُرسُل‬ Our Lord! We have heard someone calling to the rue faith, saying ‘Believe in your Lord!’ So we believed. Our Lord! Forgive us our sins, remove from us evil deeds and make us die with the righteous. Our Lord! Give us what You have promised through Your messengers and save from the shame on the Day of Resurrection; for You never break Your promise. ْ ‫ أَللَّ ُه َّم‬‫اغفرْ ل ْلمُسْ لمي َْن َو ْالمُسْ ل َمات َو ْالم ُْؤمني َْن َو ْالم ُْؤم َنات ْاألَحْ َياء‬ ‫ك َيا َم ْول َنا َسميْع َقريْب مُجيْبُ ال َّد َع َوات َو َقاضي‬ َ ‫إ َّن‬،‫م ْن ُه ْم َو ْاألَمْ َوات‬ ‫اجات َيا َربَّ ْال َعالَمي َْن‬ َ ‫ْال َح‬ O Allah! Forgive the Muslims, males and females, the believers, males and females, the living among them as well as the dead! Verily, You are, O our Lord, the All-Hearing and Near, Who answer (our) prayers, and fulfil (our) needs, O the Lord of all creatures.

‫‪xiv‬‬

‫ أَللَّ ُه َّم َنوِّ رْ َعلَى أَهْ ل ْالقُب ُْور قُب ُْو َر ُه ْم؛ اَللَّ ُه َّم ْ‬‫اغفرْ ل ْْلَحْ َياء َو َيسِّرْ لَ ُه ْم‬ ‫أُم ُْو َر ُه ْم‪.‬‬ ‫‪O Allah! Lighten the graves of the dead, O Allah,‬‬ ‫‪forgive the living and facilitate their affairs.‬‬ ‫ أَللَّ ُه َّم ُتبْ َعلَى ال َّتائبي َْن َو ْ‬‫ضى‬ ‫ب ْالم ُْذنبي َْن َو ا ْشف َمرْ َ‬ ‫اغفرْ ُذ ُن ْو َ‬ ‫ْالمُسْ لمي َْن َو ْ‬ ‫اك ُتب الصِّحَّ َة َو ْال َعاف َي َة َو ال َّت ْوفي َْق َو ْاله َدا َي َة لَ َنا َو ل َكا َّفة‬ ‫أُمَّة م َُحمَّد أَجْ َمعي َْن‪.‬‬ ‫‪O Allah! Forgive the repentant, forgive the sins‬‬ ‫‪of the sinners, heal the sick among the Muslims,‬‬ ‫‪prescribe well-being, vitality, prosperity and‬‬ ‫‪guidance for us and for the entire‬‬ ‫‪community of Muhammad.‬‬ ‫ َر َّب َنا ْ‬‫اغفرْ لَ َنا َو ل َوالد ْي َنا َو ارْ َح ْم ُه َما َك َما َر َّب َيا َنا ص َغارًّ ا‬ ‫‪“O Lord! Forgive us as well as our parents‬‬ ‫‪and bestow on them Your mercy as they did‬‬ ‫”‪bring us up when we were young.‬‬ ‫ أَللَّ ُه َّم ْاصْ لح لَ َنا د ْي َن َنا الَّذيْ ه َُو عصْ َم ُة أَمْ ر َنا‪َ ،‬و اصْ لحْ لَ َنا ُد ْن َيا َنا الَّتيْ‬‫ف ْي َها َم َعا ُ‬ ‫ش َنا‪َ ،‬و اصْ لحْ لَ َنا آخ َر َت َنا الَّتيْ إلَ ْي َها َم َعا ُد َنا‪َ ،‬و اجْ َعل ْال َح َيا َة‬ ‫ز َيا َد ًّة ل َنا َ فيْ ُك ِّل َخيْر َو اجْ َعل ْال َم ْو َ‬ ‫اح ًّة لَ َنا منْ ُك ِّل َشر‬ ‫ت َر َ‬

O Allah, set right for me my religion which is the safeguard of my affairs, set right for me my world wherein is my living, and my Hereafter to which is my return, make the life for me (a source) of abundance for every good, and my death a source of comfort for me protecting me against every evil. ‫ أَللَّ ُه َّم أَر َنا ْال َح َّق َح ًّقّا َوارْ ُز ْق َنا ا ِّت َبا َع ُه َوأَر َنا ْال َباط َل َباطالًّ َوارْ ُز ْق َنا‬‫اجْ ت َنا َب ُه‬ O Allah! Show us the truth as truth, and guide to follow it, and show us the falsehood as falsehood, and guide us to avoid it. ‫ين إ َمامًّا‬ َ ‫ َر َّب َنا َهبْ لَ َنا منْ أَ ْز َواج َنا َو ُذرِّ يَّات َنا قُرَّ َة أَعْ يُن َواجْ َع ْل َنا ل ْل ُم َّتق‬Our Lord! Bestow on us, our spouses and our offspring the comfort of our eyes and make us leaders of the pious. ‫ف ْالمُسْ لمي َْن َو َوحِّ د َكل َم َت ُه ْم َوا ْنصُرْ ُه ْم َعلَى أَعْ َدائه ْم‬ ُ ‫أَللَّ ُه َّم َوحِّ ْد‬ َ ‫صفُ ْو‬ O Allah, unite the Muslims and assist them against their enemies.

‫‪xvi‬‬

‫ أَللَّ ُه َّم ام َْْل ُبي ُْو َ‬‫ين ًّخيْرًّ ا َو َب َر َك ًّة َوع ْلمًّا َود ْي ًّنا َو ه َدا َي ًّة َو َت َق َوى‪.‬‬ ‫ت ْالمُسْ لم َ‬ ‫‪O Allah, fill the houses of the Muslims‬‬ ‫‪with welfare, blessing, knowledge,‬‬ ‫‪religion, guidance, and piety.‬‬ ‫اب ال َّنار‪.‬‬ ‫ َر َّب َنا آَت َنا في ال ُّد ْن َيا َح َس َن ًّة َوفي ْاْلَخ َرة َح َس َن ًّة َوق َنا َع َذ َ‬‫اللَّ ُه َّم آميْن َيا َربَّ ْال َعالَميْن‬ ‫‪Our Lord! Give us the goodness, both in this‬‬ ‫‪world and in the Hereafter and save us from‬‬ ‫)‪the torment of Hellfire. (Q. 2:201‬‬ ‫للا َيأْ ُم ُر ب ْال َع ْدل َو ْاْلحْ َسان َوإي َتاء ذي ْالقُرْ َبى َو َي ْن َهى َعن‬ ‫ع َبا َد للا‪ ،‬إنَّ َّ َ‬ ‫ْال َفحْ َشاء َو ْال ُم ْن َكر َو ْال َب ْغي َيع ُ‬ ‫للا َي ْذ ُك ُر ُك ْم َو‬ ‫ظ ُك ْم لَ َعلَّ ُك ْم َت َذ َّكر َ‬ ‫ُون‪ .‬ا ُ ْذ ُكرُوا َ‬ ‫لى ن َعمه َيز ْد ُك ْم َو لَذ ْك ُر للا أَ ْك َب ُر َو للا ُ َيعْ لَ ُم َما َتصْ َنع ُْون‪.‬‬ ‫ا ْش ُكر ُْوهُ َع َ‬ ‫أَقم الصَّالة !!!‬

1. REVOLTING AGAINST IMPIOUS RULERS (1) Long, long ago, in summer (June and July) in 1988, my Egyptian friend and I were taking a journey with his car to Yellowknife in the Northwest Territories of Canada. We stopped on the way to have rest and made fire for our food and drink. After we finished our meal and drink he kept the fire burning with wood which I considered wasting. So, I told him: “Do you realize how long it took to grow a tree, just to burn it for nothing?” He said: “What about bush fire, where so many trees are burned for nothing?” Different view makes different attitude and behaviour. Now, 25 years later, the same question comes to my mind. In order to raise a child to become a young man to defend our country, religion etc. it takes over twenty years, not to mention the nine-month suffering of his mother carrying him in her womb before he was born. We have a very long list of young Palestinian men who sacrificed their lives in defending their rights, even before reaching their thirties, and the list is going on and on. Palestinian mothers keep raising their children to become one day martyrs in defending their home-land. It is not an easy job to raise a child for over twenty-years to become a hero. A mother might have two, three, even more children to raise, and they grow up to sacrifice their lives. When we see the situation in the Middle-East, such as Egypt, Syria, and Lebanon I remember what my friend did and said when he burned the wood wasting trees, and compared it to bush fire. Bush fire is accidental, unless a crazy arson does it, whereas the situation in the Middle-East which almost like a civil war, is not accidental, but the works of human, our own brothers and sisters in faith who are at each other’s throat. This is the consequence of revolting against their rulers. This situation could have been avoided, if everyone followed reason, rather than emotion, the teachings of Islam, rather than their own passion and the whisper of Satan who is our real enemy. The Qur’an gives us a very valuable moral lesson in the history of Hābīl and Qābīl (Abel and Cain). Allah said:

ِ ‫َح ِد ِه َما َولَ ْم يُتَ َقبَّ ْل‬ َ ‫َواتْ ُل َعلَْي ِه ْم نَبَأَ ابْنَ ْي آ‬ َ ‫َد َم بِال‬ َ ‫ْح ِّق إِ ْذ قَ َّربَا قُ ْربَانًا فَتُ ُقبِّ َل م ْن أ‬ ِ َّ ِ ِ ِ َ َ‫َّك ق‬ ‫ْت إِلَ َّي يَ َد َك‬ َ َ‫َخ ِر ق‬ َ ‫ال ََلَقْتُ لَن‬ َ ‫سط‬ َ ‫ِم َن ْاْل‬ َ ‫ال إنَّ َما يَتَ َقبَّ ُل اللهُ م َن ال ُْمتَّق‬ َ َ‫ لَئ ْن ب‬. ‫ين‬ ِ ٍِ ِ ِ ِ ِ . ‫ين‬ َّ ‫اف اللَّ َه َر‬ ُ ‫َخ‬ َ َ‫ك َِلَقْتُ ل‬ َ ‫ي إِلَْي‬ َ ‫ك إِنِّي أ‬ َ ‫ب ال َْعالَم‬ َ ‫لتَ ْقتُ لَني َما أَنَا ببَاسط يَد‬ ِ ِ ِ ‫َص َح‬ ‫ك‬ َ ِ‫اب النَّا ِر َوذَل‬ َ ‫وء بِِإثْ ِمي َوإِثْ ِم‬ ْ ‫ك فَتَ ُكو َن م ْن أ‬ َ ُ‫إنِّي أُ ِري ُد أَ ْن تَب‬ ِ ِ ِ ِ َّ ‫َصبَ َح‬ ْ ‫ فَطََّو َع‬.‫ين‬ ْ ‫سهُ قَ ْت َل أَخيه فَ َقتَ لَهُ فَأ‬ َ ‫َج َزاءُ الظالم‬ ُ ‫ت لَهُ نَ ْف‬ ِ ِ )03-72 : ‫ين (المائدة‬ َ ‫م َن الْ َخاس ِر‬ And recite (O Muhammad) to them (the Jews) the Story of the two sons of Adam (Hābīl and Qābīl –Abel and Cain) in truth; when each offered a sacrifice (to Allah), it was accepted from one but not from the other. The latter said to the former “I will surely kill you.” The former said: “Verily Allah accepts only from those who are pious. If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you: for I fear Allah the Lord of the worlds (mankind, jinn and all that exists). Verily, I intend to let you draw my sin on yourself as well As yours, then you will be one of the dwellers of the Fire; and that is the recompense of wrong-doers.” So, the nafs (self) of of the other (latter one) encouraged him and made fairseeming to him the murder of his brother; he murdered him and became one of the losers.(Q. 5: 27-30) Out of jealousy Hābīl killed his own brother Qābīl in cold blood. There are two views among Muslim scholars concerning rebellion against oppressive, unjust, impious, or oppressive rulers. The first view is that it permissible, which is the view of the minority of scholars, whereas the second view is that it is prohibited to do so which is the view of the majority of Muslim scholars. Among the arguments of those who allow it are as follows: 1. Allah says in the Qur’an, ِِ ِ ِ ِِ ‫اه َما‬ ْ َ‫َصلِ ُحوا بَ ْي نَ ُه َما فَِإ ْن بَغ‬ ُ ‫ت إِ ْح َد‬ ْ ‫ين اقْتَتَ لُوا فَأ‬ َ ‫َوإ ْن طَائ َفتَان م َن ال ُْم ْؤمن‬ ِ ِ َّ ِ ‫َعلَى ْاَلُ ْخرى فَ َقاتِلُوا الَّتِي تَ ْب ِغي َحتَّى تَِف‬ ‫َص ِل ُحوا‬ ْ ‫اء‬ ْ ‫ت فَأ‬ َ َ‫يء إلَى أ َْم ِر الله فَإ ْن ف‬ َ َ

ِِ ِ ‫ب ي نَ هما بِالْع ْد ِل وأَق‬ )9:‫ين ( الحجرات‬ ُّ ‫ْسطُوا إِ َّن اللَّهَ يُ ِح‬ َ َ َ ُ َْ َ ‫ب ال ُْم ْقسط‬ If two parties among the believers fall into a quarrel, Make peace between them. But if one of them transgresses beyond bounds against the other, then fight (all) against the one that transgresses until it complies with the command of Allah.(Q. 49:9) They say that since tyrannical ruler and those who follow him transgress beyond bounds against the other party, then fighting them is justifiable. 2. Allah says: ِ ‫ال إِنِّي ج‬ ٍ ‫وإِ ِذ اب تَ لَى إِب ر ِاهيم ربُّهُ بِ َكلِم‬ ِ ‫ك لِلن‬ ‫َّاس إِ َم ًاما‬ َ َ‫ات فَأَتَ َّم ُه َّن ق‬ َ ُ‫اعل‬ ْ َ َ َ َ َ َْ ِ َ َ‫ق‬ ِ ُ َ‫ال ََل ي ن‬ ِ ِ ِ َّ )471:‫ين ( البقرة‬ َ َ َ‫ال َوم ْن ذُ ِّريَّتي ق‬ َ ‫ال َع ْهدي الظالم‬ And (remember) when the Lord of Ibrāhīm (Abraham) (i.e., Allah) tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), “Verily, I am going to make you an Imām (a leader) for mankind (to follow you). Ibrāhīm (Abraham) said, “And for my offspring (to make leaders).” (Allah) said, My Promise does not extend to the wrong-doers.” (Q. 2:124) They say that since it is not permissible for wrongdoers to obtain leadership, it becomes obligatory to rebel against him to stop him from committing wrongdoings. 3. Allah says: ِ ‫اْلثْ ِم والْع ْدو‬ ِ )7:‫ ( المائدة‬... ‫ان‬ َ ُ َ ِْ ‫ َوتَ َع َاونُوا َعلَى الْب ِّر َوالتَّ ْق َوى َوََل تَ َع َاونُوا َعلَى‬... Help one another in righteousness and piety, but help not one another in sin and rancor (Q. 5:2) They say that not revolting against the tyrant is tantamount to helping him in his committing sin and rancor. 4. Islam enjoins Muslims to do what is right and prohibits them from doing what is wrong. Allah says, ِ ‫ولْت ُكن ِم ْن ُكم أ َُّمةٌ ي ْدعُو َن إِلَى الْ َخي ِر ويأْمرو َن بِالْمعر‬ ‫وف َويَ ْن َه ْو َن َع ِن ال ُْم ْن َك ِر‬ َ ْ ْ ََ ُْ َ ُُ ََ ْ )431:‫ك ُه ُم ال ُْم ْف ِل ُحو َن (آل عمران‬ َ ِ‫َوأُولَئ‬ Let there arise of you a band of people inviting to all thatis good, enjoining what is right, and forbidding what is wrong they are the ones to

attain felicity (Q. 3:104) The Prophet s.a.w. says, ِ ِِ ِ ِ ِِ ِ ‫سانِِه‬ َ ‫َم ْن َرأَى م ْن ُك ْم ُم ْن َك ًرا فَ لْيُ غَيِّ ْرهُ بيَده فَإ ْن لَ ْم يَ ْستَط ْع فَبل‬ ِ ‫اْليم‬ ‫ان‬ ُ ‫ض َع‬ ْ َ‫ك أ‬ َ ِ‫فَِإ ْن لَ ْم يَ ْستَ ِط ْع فَبِ َق ْلبِ ِه َوذَل‬ َ ِْ ‫ف‬ )‫(رواه مسلم والترمذي وأبو داؤد و النسائي و ابن ماجه‬ Whoever of you sees an evil must then change it with his hand. If he is unable to do so, then [he must change it] with his tongue. And if he is unable to do so, then [he must change it] with his heart. And that is the slightest [effect of] faith. (Reported by Muslim, al-Tirmidhī, Abū Dā’ūd, al-Nasā’ī and Ibn Mājah) 5. The Prophet’s statement that there is no obedience in a matter involving disobedience to Allah. He says, ِ ِ ِ ِ ‫ب أَو َك ِرَه إََِّل أَ ْن ي ْؤمر بِم ْع‬ ‫صيَ ٍة فَِإ ْن أ ُِم َر‬ َّ َ َّ‫الس ْم ُع َوالط‬ ْ َّ ‫َح‬ َ ‫يما أ‬ َ ََ ُ َ ‫اعةُ َعلَى ال َْم ْرء ال ُْم ْسل ِم ف‬ ِ ‫بِم ْع‬ )‫اعةَ (رواه البخاري و مسلم والترمذي وأبو داؤد والنسائي و أحمد‬ َ َ‫صيَ ٍة فَ ََل َس ْم َع َوََل ط‬ َ Hearing and obeying are upon a person concerning what he likes and what he dislikes, unless he is ordered to do an act of disobedience [to Allah]. If he is ordered to do an act of disobedience, there is no hearing or obeying. (Reported by Bukhārī, Muslim, al-Tirmidhī, Abū Dā’ūd, al-Nasā’ī and Aḥmad) 6. The Prophet s.a.w. indicates the danger of misguiding rulers when he says, ِ ‫اف َعلَى أ َُّمتِي ْاَلَئِ َّمةَ الْم‬ ‫ضلِّْين‬ ُ ‫َخ‬ َ ‫إِنِّي أ‬ ُ

)‫(رواه الترمذي وأبو داؤد و أحمد‬ I fear for my Nation from the misguiding rulers. (Reported by al-Tirmidhī, Abū Dā’ūd, and Aḥmad) They say that it implies revolting against them. 7. Muslim scholars agree that any Muslim group that refuses to abide by Islamic law is to be fought. This could imply fighting governments that rule by man-made laws rather than the Sharī‘ah. According to the majority of Muslim scholars the above arguments do not imply rebellion against unjust rulers. Fighting

against the group that transgresses, and revolting against a ruler is itself a kind of transgression. Instead of fighting the unjust ruler which could lead to bloodshed, trials and affliction, people are ordered to be patient. The obligation of enjoining of what is good and prohibiting evil should not be used as evidence in justifying rebellion against unjust rulers. Disobeying unjust rulers who orders to commit sin, does not necessarily mean removing him from his position. Imām alNawawī, for example, says: “As for rebellion against them [rulers], this is forbidden according to the consensus of the Muslims, even if they were impious, oppressors.” An oppressive ruler is better than anarchy. The Prophet’s statement indicating the prohibition of revolting against unjust rulers is as follows: ِ ِ ِ ِ ِ ‫ِخي‬ ، ‫صلُّ ْو َن َعلَْي ُك ْم‬ َ ُ‫صلُّ ْو َن َعلَْي ِه ْم َوي‬ َ ُ‫ َوت‬، ‫ار أَئ َّمت ُك ُم الَّذيْ َن تُحبُّ ْونَ ُه ْم َويُحبُّ ْونَ ُك ْم‬ َُ ِ َّ‫و ِشرار أَئِ َّمتِ ُكم ا‬ : ‫ قُ ْلنَا‬، ‫ َوتَ ْل َعنُ ْونَ ُه ْم َويَ ْل َعنُ ْونَ ُك ْم‬، ‫ض ْونَ ُك ْم‬ ُ ‫ض ْونَ ُه ْم َويُْب ِغ‬ ُ ‫لذيْ َن تُ ْب ِغ‬ َُ َ ُ ِ ‫ياَ رسو َل‬ ، ‫الصَل َة‬ َ ‫ فَ َق‬، ‫ك ؟‬ َّ ‫ َلَ َما أَقَ ُام ْوا فِ ْي ُكم‬: ‫ال‬ َ ِ‫الل أَفَ ََل نُنَابِ ُذ ُه ْم ِع ْن َد َذل‬ ُْ َ ِ ِ ِ ِ ‫صي ِة‬ ِ ِ ‫الل فَ ْليَ ْك َرْه َما يَأْتِي ِم ْن‬ َ ‫إَلَّ َم ْن َول َي َعلَْيه َو ٍال فَ َرآهُ يَأْتي َش ْيئًا م ْن َم ْع‬ ِ ِ ‫صي ِة‬ ِ .‫اع ِة‬ َ َ‫ َوََل يَ ْن ِز َع َّن يَ ًدا م ْن ط‬، ‫الل‬ َ ‫َم ْع‬ )‫(رواه مسلم و أحمد و الدارمي و البيهقي‬ “The best of your rulers are those whom you love and they love you. You pray over them and they pray over you. The worst of your rulers are those whom you have and they hate you. You curse them and they curse you.” They said, “O Messenger of Allah, shall we fight and oppose them over that?” He replied, “ No, not as long as they establish the prayer among you. If someone is appointed over a person and he sees some act of isobedience to Allah from him, he should dislike what he does of disobedience to Allah but he should not remove his hand from obedience.” (Reported by Muslim, Aḥmad, al-Dārimī, and al-Bayhaqī) One example is Imām Abū Ḥanīfah who did not accept alManṣūr as the rightful caliph was offered a position of the Qāḍī al-Quḍāt (Chief Judge) of the State in 146/763. He refused the offer politely, saying that he was not fit for the position. “You are

lying,” said al-Manṣūr, and Abū Ḥanīfah said, “If I am lying, then how can you appoint a liar to the exalted post of a Chief Qadi (Judge)?” He also said, even if he were to accept this position, and the caliph wanted him to pass his judgment on his favour, or to be thrown into the river, surely, he would choose to be thrown into the river. Al-Manṣūr imprisoned him and thrashed him with a stick, but he became more popular, that the caliph allowed him to teach in the prison. Out of frustration, the caliph poisoned him, and died in the prison of Baghdad in 150/767 at the age of 70. His funeral was attended by over fifty thousand people and the funeral prayer was performed six times. The qāḍī who washed his body said to him, ‘You are the greatest faqīh (jurisprudent) and most pious man of our time.” But this view of the minority is being adopted by many people in Muslim countries. People revolted against their rulers whom they considered corrupt, and the rulers oppressed the rebels. The consequence: bloodshed, sufferings of people including elders, women and children who are not involved in the conflict. They have become unsafe in their own homes, and many of them took refuge to neighboring countries. Most refugees nowadays are Muslims from Muslim countries. It may take and sacrifice thousands and thousands of innocent people to replace a corrupt ruler. May Allah guide us all to the right path. (CIVIC, 30.08.13) Sources: 1. Al-Maktabah al-Shāmilah 2. Al-Mutairi, Dr.Abdul Rahman (trans. Jamaal al-Din Zarabozo), Religious Extremism in the Lives of Contemporary Muslims. Denver: al-Basheer Publication & Translation, 2001 3. http://www.sunnah.org/publication/khulafa_rashideen/life_of_ imam_abu_hanifah.htm 4. http://en.wikipedia.org/wiki/Abū_Ḥanīfa

2. REVOLTING AGAINST IMPIOUS RULERS (2) Among the arguments of the majority of Muslim scholars who hold the view that rebellion against impious rulers is prohibited are as follows: 1. Allah says in the Qur’ān, ِ ‫َطيعوا اللَّه وأ‬ ِ ِ َّ )95:‫ول َوأُولِي أاْل أَم ِر ِم أن ُك أم (النساء‬ َ ‫الر ُس‬ َّ ‫َطيعُوا‬ َ َ ُ ‫ين آ ََمنُوا أ‬ َ ‫يَا أَيُّ َها الذ‬ O you who believe, obey Allah and obey the Messenger and those in authority among you… (Q. 4:59) This verse is supported with the Prophet’s statement, narrated by Abū Hurayrah, as follows: ِ ‫اع اللَّهَ ومن َع‬ َِ َ‫من أَط‬ َ‫صى اللَّه‬ َ ‫صاني فَ َق أد َع‬ َ ‫اعني فَ َق أد أَطَ َ َ َ أ‬ ‫َأ‬ ِ ِ َِ َ‫اع أَمي ِري فَ َق أد أَط‬ ‫صانِي‬ َ َ‫َوَم أن أَط‬ َ ‫صى أَمي ِري فَ َق أد َع‬ َ ‫اعني َوَم أن َع‬

)‫(رواه أحمد و البيهقي و النسائي‬ Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys my commander, obeys me, and whoever disobeys my commander, disobeys me. (Reported by Ahmad, al-Bayhaqī, and al-Nasā’ī) In this verse Allah mentions the term “obey” before the word “Allah” and “the Messenger”, not before “those in authority among you” to indicate that obeying Allah and the Messenger is unconditional, whereas obeying those in authority among the believers is conditional that they do not command to sin. The Prophet s.a.w. said, )‫اعةُ فِي ال َأم أع ُرأوف (رواه أحمد‬ َ َّ‫إَنَّ َما الط‬... ... obedience is only in righteousness (Reported by Ahmad) Disobeying them does not imply fighting them. Several hadiths stated that the Prophet s.a.w. ordered the Muslims to be patient in obeying their rulers although they did not like them, as follows: ِ ِ ِ ‫صبِ أر َعلَأيه‬ ‫َم أن َرأَى م أن أَمي ِره َش أيئًا يَ أك َرُههُ فَ لأيَ أ‬ ِ ‫ات إالَّ ميتةً ج‬ ِ َ ‫فَِإنَّهُ من فَار َق الأجم‬ ٌ‫اه ِليَّة‬ َ َ ‫اعةَ ش أب ًرا فَ َم َ َ أ‬ ََ َ ‫َ أ‬ )‫(رواه البخاري و مسلم و الدارمي و أحمد‬

Whoever sees something from his leader that he does not like, let him be patient. The one who separates a hand span from the community and then dies, dies not except a death of the Days of Ignorance. (Reported by Bukhārī, Muslim, al-Dārimī, and Aḥmad) 2. In several ḥadīths the Prophet s.a.w. warned us against fighting each other and civil war and tribulations as the consequence of rebellion against oppressive and impious Muslim rulers, such as follows: ِ ِ ‫سو ٌق َوقِتَالُهُ ُك أف ٌر‬ ُ َ‫سب‬ ُ ُ‫اب ال ُأم أسل ِم ف‬ (‫)رواه البخاري و مسلم والترمذي و النسائي و أحمد‬ Abusing a Muslim is wickedness and fighting him is kufr (infidelity) (Reported by Bukhārī, Muslim, al-Tirmidhī, al-Nasā’ī and Aḥmad) ِ ِِ ِ ‫ول اللَّ ِه‬ َ ‫أت يَا َر ُس‬ ُ ُ‫الم أقت‬ ُ ‫ فَ ُقل‬، ‫ول فِي النَّا ِر‬ َ ‫س أي َف أي ِه َما فَال َقات ُل َو‬ ُ ‫إِ َذا التَ َقى‬ َ ‫الم أسل َمان ب‬ ِ ‫ إِنَّه َكا َن ح ِريصا علَى قَ أت ِل ص‬:‫ال‬ ِ ِ ُ‫ال الم أقت‬ ‫احبِه‬ َ ً َ ُ َ َ‫ول ق‬ َ َ ُ َ‫َه َذا ال َقات ُل فَ َما ب‬ (‫)رواه البخاري و مسلم و أحمد‬ “If two Muslims engage each other with their swords, the killer and the killed will be in the Hell-fire. I [Abū Bakrah] said: “O Messenger of Allah, that is for the killer but what is the case with the killed?” He replied, “He was anxious to kill his fellow [Muslim]. (Reported by Bukhārī, Muslim, and Aḥmad) ‫اب بَ أعض‬ ‫َال تَ أرِجعُوا بَ أع ِدي ُك َّف ًارا يَ أ‬ ُ ‫ب بَ أع‬ َ َ‫ض ُك أم ِرق‬ ُ ‫ض ِر‬ (‫)رواه البخاري ومسلم‬ Do not return after me to be disbelievers, striking the necks of one another. (Reported by Bukhārī, and Muslim) There is insinuation here that killing each other is like returning to infidelity, and not the behaviour of good Muslims.

The Prophet s.a.w. also advised us not to be involved in fighting among ourselves during tribulation. He said, as narrated by Abū Hurayrah, as follows: ِ ‫ست ُكو ُن فِتن الأ َق‬ ِ ‫اع ُد ِفيها َخي ر ِمن الأ َقائِ ِم والأ َقائِم فِيها َخي ر ِمن الأم‬ ‫اشي‬ ََ ‫َ أٌ أ‬ ٌَ َ ‫َ ُ َ أٌ أ‬ ِ ‫الس‬ ِ ‫والأم‬ ‫ف لَ َها تَ أستَ أش ِرفأهُ فَ َم أن َو َج َد‬ َ ‫ش َّر‬ َّ ‫اشي فِ َيها َخ أي ًرا ِم َن‬ َ َ‫اعي َم أن ت‬ َ َ ِ )‫أجأً أ أَو َم َهاذًا فَ لأيَ ُع أذ بِ ِه (رواه البخاري ومسلم‬ َ ‫م أن َها َمل‬ There will be trials and tribulations wherein the one sitting is better than the one standing. The one standing will be better than the one walking. The one walking will be better than the one running. Whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place or protection or refuge from them should take shelter in it. (Reported by Bukhārī, and Muslim)

What the Prophet means is, in a simple language, keep away from being involved in fighting among Muslims, or you will become victims of this tribulation. 3. The Prophet s.a.w. had prophesised what some rulers would do, but at the same time he did not order people to rebel against them. ‘Amr ibn Yaḥyā ibn Sa‘īd said that while he was sitting in the mosque of Madinah with others among whom was Marwān, Abū Hurayrah narrated that the Prophet s.a.w. said, .ً‫ لَ أعنَةُ اللَّ ِه َعلَأي ِه أم ِغل َأمة‬:‫ال َم أرَوا ُن‬ َ ‫« َهلَ َكةُ أ َُّمتِي َعلَى يَ َد أي ِغل َأمة ِم أن قُ َريأش» فَ َق‬ ‫ج‬ َ ُ‫ت أَ أن أَق‬ َ ‫فَ َق‬ ُ ‫ فَ ُك أن‬.‫أت‬ ُ ‫ لََف َعل‬،‫ َوبَنِي فُالَن‬،‫ بَنِي فُالَن‬:‫ول‬ ُ ‫ لَ أو ِش أئ‬:َ‫ال أَبُو ُه َريأ َرة‬ ُ ‫ت أَ أخ ُر‬ ِ ‫ فَِإذَا ر‬،‫الشأِأم‬ ِ ِ ِ َّ ِ‫ين ُملِّ ُكوا ب‬ : ‫ال لَنَا‬ َ َ‫َح َداثًا ق‬ َُ ‫آه أم غل َأمانًا أ أ‬ َ ‫َم َع َجدِّي إلَى بَني َم أرَوا َن ح‬ ِ )‫ت أَ أعلَ ُم (رواه البخاري ومسلم‬ َ ‫ أَنأ‬:‫سى َه ُؤالَء أَ أن يَ ُكونُوا ِم أن ُه أم؟ قُلأنَا‬ َ ‫َع‬ “The destruction of my Nation will be at the hands of young men from the Quraysh.” Marwān then said: ‘The curse of Allah be upon the young men.’ Abū Hurayrah said, ‘If I willed to say the tribe of so and so and the tribe of so and so, I could do so.’ Then I [Amr] went with my grand-father [Sa‘īd] to the Clan of Marwān after they gained control of al-Shām. When he [Marwān] saw that they were young, inexperienced men, he said

to us, ‘Perhaps these are from among them.’ We said, ‘You know best.’ (Reported by Bukhārī, and Muslim) In another ḥadīth, the Prophet s.a.w. said: ِ ‫ورا تُ أن ِك ُرونَ َها قَالُوا فَ َما تَأ ُأم ُرنَا ياَ َر ُس أو َل اهلل‬ ً ‫إِنَّ ُك أم َستَ َرأو َن بَ أعدي أَثَ َرًة َوأ ُُم‬ )‫َدوا إِلَأي ِه أم َح َّق ُه أم َو َسلُوا اللَّهَ َح َّق ُك أم (رواه البخاري‬ َ َ‫ق‬ ُ ‫ال أ‬

‘After me, you shall see selfishness and some matters that you will disapprove of’. They said, ‘What do you order us to do [at that time], O Messenger of Allah?’ He said, ‘Fulfill their rights and ask Allah for your rights.’ (Reported by Bukhārī)

4. The Prophet s.a.w. did not order the Muslims to revolt against impious or oppressing rulers, as he knew that this would lead them to destruction more than if they obeyed them. It is what we call ‫فُ الض ََّرَريأن‬ ّ ‫َخ‬ َ ‫ أ‬, “the lesser of two evils”. Ibn Taymiyyah (1263–1328 CE),) said: “Perhaps, no group is known to have revolted against a ruler except that it resulted with more evils than what they sought to remove.” He also said that the Prophet’s order to be patient with the injustice of rulers instead of fighting or rebelling against them is the best for the affairs of the humans in this life and the Hereafter. Going against this command, intentionally or mistakenly, will achieve nothing but evil. In other words, rebellion against unjust rulers will create instability and disturbance in the society. 5. Historical evidence indicates that rebellion achieved nothing except evil. Ibn Taymiyyah gives many examples of revolts against rulers with power resulting with greater evil than any good. Some examples of these revolts are: (a) Abdullah ibn al-Zubayr’s revolt against Yazīd ibn Mu‘āwiyah ibn Abī Sufyān in Madinah (23 July 647 – 14 November 683), who was the Caliph as appointed by his father Muawiyah I and ruled for three years from 680 CE until his death in 683 CE. Ibn Zubayr ibn al-Awwam was the son of Asmā bin Abū Bakr. He and al-Ḥusayn ibn ‘Ali refused to swear allegiance to Yazīd ibn Mu‘āwiyah. When al-Ḥusayn was assassinated in

Karbala, Ibn al-Zubayr revolted against Yazīd who later invaded Hejaz, took Madinah after the battle of al-Harrah. Tihāmah was invaded and Makkah was sieged. After Yazīd’s sudden death civil war broke out, but Ibn al-Zubayr lost Egypt and whatever he had in Syria to Marwān I. He was finally defeated by ‘Abd al-Malik ibn Marwān who sent al-Ḥajjāj ibn Yūsuf, who was notorious for his brutality, killed Ibn alZubayr in the battlefield in 692, beheaded him and crucified his body. (b) In June 15, 747, Abu Muslim al-Khurasānī who revolted against the Umayyad caliph in Khorasan and other provinces eventually succeeded in overthrowing it. Marwan II, the last Umayyad caliph was defeated and killed in 750. In reward or his services, al-Saffaḥ, the first Abbasid caliph in 749, gave Abū Muslim the governorship of Khorasan. Due to his popularity as a leading politician, a powerful military leader, especially among non-Arabs, despite many services he rendered to the Abbasids, they became more suspicious of him, especially his inclination to separate his native country Khorasan from the rest of the Abbasid states. The caliph alManṣūr betrayed him, invited him to his court and put him to death. It was reported that realizing the betrayal, he had said condemning this dirty politics against him, ‫وس‬ ُ ‫س‬ َ ‫لَ أعنَةُ اللّ أه َعلَى َس‬ ُ َ‫اس ي‬ ‫وُم أشتَ َّقاتِه‬, َ “Allah’s curse upon [the words] ‘ruling, and its ِ derivatives’, [meaning ‫اسة‬ َ َ‫ سي‬policy, politics, diplomacy].” The companions of the Prophet who had been given the glad tidings of Paradise were not immune from taking part in rebellion, such as Ṭalḥah and al-Zubayr, who joined ‘Ᾱ’ishah against ‘Ali in the battle of Jamal where both of them were murdered. Imām Abū ’l-Ḥasan al-Ash‘arī (d. 324/936) the founder of Ash‘arī school of theology listed 25 members of the Prophet’s descendants who revolted against the corrupt rulers, but none of them succeeded. 6. The Prophet s.a.w. said, ِ ‫الرج ِل الأ َف‬ َّ َّ )‫اج ِر (رواه البخاري ومسلم والدارمي‬ ُ َّ ِ‫ِّين ب‬ َ ‫إن اللهَ لَيُ َؤيِّ ُد َه َذا الد‬

Verily, Allah supports this religion [even with] a wicked man. (Reported by Bukhārī, Muslim, and al-Dārimī) In line with this ḥadīth Ibn Taymiyyah said, “The oppressive king is used by Allah to repel harm greater than his own wrongdoing. It is said, ‘Sixty years under an oppressive ruler is better than one night without a leader.’ And if He decrees to increase his oppression, that is something harmful to the religion, (and) it is like an affliction that acts as expiation for their (people’s) sins…” What our scholars mean is that although rebellion against oppressive rulers is not justified to avoid blood-shed, the attempt to end their oppression or their rules by peaceful means should never end. The order of doing good deeds and prohibiting from doing bad deeds (amr bi ‘l-ma‘rūf wa ‘l-nahy ‘an al-munkar) remains. It has to be done by people who have knowledge, gentleness and patience. It is part of the jihad. A man asked the Prophet s.a.w., “What is the best jihad?” He answered, )‫َكلِ َمةُ َع أدل ِع أن َد إِ َمام َجائِر (رواه أحمد و النسائي و الترمذي‬ [The best jihad is] a statement of justice in the presence of unjust ruler. (Reported by al-Tirmidhī, al-Nasā’ī and Aḥmad) In conclusion, we should not stand idle witnessing any misbehavior, injustice, oppression, and corruption in our society. We have to do something based on our ability, with knowledge, gentleness, and patient, avoiding bloodshed among our Muslim brothers and sisters. (CIVIC, 6.9.13) Bibliography: 1. Tafsīr Ibn Kathīr 2. Al-Mutairi, Dr.Abdul Rahman (trans. Jamaal al-Din Zarabozo), Religious Extremism in the Lives of Contemporary Muslims. Denver: al-Basheer Publication & Translation, 2001 3. Al-Maktabah al-Shāmilah 4. http://en.wikipedia.org/wiki/Abdullah_ibn_Zubayr

3. SLANDER Allegation is “a statement, especially one made without proof.” If allegation damages a person’s reputation it is called “slander”, “defamation”. If this slander is said about a person in his absence it is called ghaybah (backbiting). Allah prohibits it, when He said, ِ ِ ِ ‫يا أَيُّها الَّ ِذين آَمنُوا‬ ِ ‫ُا‬ ً ‫ُ ُُ ْْ بَ ْع‬ ُ ‫ب بَ ْع‬ ْ َ َ َ ‫اجتَنبُوا َكث ًريا م َن الظَّ ِّن إِ َّن بَ ْع‬ َ َ ْ َ‫ض الظَّ ِّن إ ْْثٌ َوََل ََتَ َّس ُسوا َوََل يَ ْغت‬ ِ ‫َخ ِيه ميتًا فَ َُ ِرهتُموه واتَّ ُقوا اللَّه إِ َّن اللَّه تَ َّو‬ ِ ُِ ‫أ‬ )21:‫يْ (اَلجرات‬ ُّ ‫َُي‬ ٌ َ ْ َ ‫َح ُد ُك ْْ أَ ْن يَأْ ُك َل ََلْ َْ أ‬ َ َ‫بأ‬ ٌ ‫اب َرح‬ َُ ُ ْ O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting!). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. (Q. 49:12) Islam teaches us to have positive thinking, to be optimistic in life, and to have no negative thinking with people. A person is good as long as there is no evidence that he is bad. Wearing a pair of pink glasses makes everything looked pink, or at least there is pinkness in everything we see. Allah also says

)2:‫َويْ ٌل لِ ُُ ِّل ُُهََزةٍ لُ َمَزٍة (اهلمزة‬

Woe to every slanderer and backbiter (Q. 104:1) There are several interpretations of humazah and lumazah. Some commentators (Abū ’l-‘Ᾱliyah, al-Ḥasan, Mujāhid, and Ᾱṭā’) say that the former means “saying bad things about someone who is present”, and the latter means “saying bad things about someone who is absent”; Muqātil has the opposite interpretation. Allah also says, ٍ ‫ َُهَّا ٍز مش‬.‫ني‬ ٍ ‫وََل تُ ِطع ُك َّل ح ََّّل‬ ٍ ‫ف َم ِه‬ )22-21: ْ‫َّاء بِنَ ِمي ٍْ (القل‬ ْ َ َ َ And obey not (O Muhammad) everyone who swears much and is a liar, a slanderer, going

about with tales” (Q. 68:11) Prophet Muhammad s.a.w. said, as narrated by Abū Hurayrah: ِ َ َ‫ ق‬،َْ‫ اهلل ورسولُه أَعل‬:‫«أَتَ ْدرو َن ما الْغِيبةُ؟» قَالُوا‬ »ُ‫اك ِِبَا يََُْره‬ َ ‫َخ‬ َ ‫ «ذ ْك ُرَك أ‬:‫ال‬ َ َ ُ ُ ْ ُ ُ ََ ُ ِ ،‫ول‬ ُ ‫ «إِ ْن َكا َن فِ ِيه َما تَ ُق‬:‫ال‬ َ َ‫ول؟ ق‬ ُ ُ‫ت إِ ْن َكا َن ِِف أ َِخي َما أَق‬ َ ْ‫يل أَفَ َرأَي‬ َ ‫ق‬ )ْ‫ َوإِ ْن ََلْ يَ ُُ ْن فِ ِيه فَ َق ْد بَ َهتَّهُ (رواه مسل‬،ُ‫فَ َق ِد ا ْغتَْبتَه‬ Do you know what backbiting is?” They answered: “Allah and His Messenger know best.” He said, “It is to mention of your brother that what he dislikes.” Someone asked, “What if he is as I say?” And he s.a.w. replied, “If he is as you say, you have backbitten him, and if not, you have slandered (falsely accused) him. (Reported by Muslim) The Prophet s.a.w. also said: ِ َ ‫َن رس‬ ِ ‫اَل ِد‬ ِ ِ َ َ‫صلَّى اللَّهُ َعلَْي ِه وسلَّْ ق‬ ‫يث‬ َ ‫ول اللَّه‬ ُ ‫ال إيَّا ُك ْْ َوالظَّ َّن فَإ َّن الظَّ َّن أَ ْك َذ‬ َْ ‫ب‬ ُ َ َّ ‫َع ْن أَِب ُهَريْ َرَة أ‬ َ ََ ‫ُوا َوََل تَ َدابَ ُروا َوُكونُوا ِعبَ َاد اللَّ ِه إِ ْخ َوانًا‬ ُ ‫اس ُدوا َوََل تَبَا َغ‬ َ َ‫َوََل ََتَ َّس ُسوا َوََل ََتَ َّس ُسوا َوََل تَنَافَ ُسوا َوََل ََت‬ )‫(رواه البخاري و مسلْ و النساءي وأبو داؤد و الرتمذي و ابن ماجه و أمحد‬

Abū Hurayrah narrated that the Prophet s.a.w. said: “Beware of suspicion, for suspicion is the worst of false tales; and do not look for others’ faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and, O Allah’s worshippers! Be brothers! (as Allah has ordered you!) With regard to slandering, one example in Islamic history was the case of ‘Ᾱ’ishah, the wife of the Prophet. After the Prophet had completed his campaign, the army rested near Madinah. ‘Ᾱ’ishah, who accompanied the army got out of her howdah to answer the call of nature. When she returned she noticed that her necklace had broken and fell down. She came back and looked for it, found it, but the army had left. She was so slender, that the people who lifted the howdah

did not realize that she was not in. Safwān ibn Mu‘aṭṭal al-Sulamī found her, said nothing except ‫“ إِنَّا للّه َو إنَّا إلَْي ِه َر ِاجعُ ْو َن‬Truly, to Allah we belong, and truly, to Him we shall return,” brought his camel and made it kneel so that she could ride upon it, until they caught up with the army. The head of the hypocrites of Madinah, who was also the leader of the Khazraj tribe, ‘Abdullah ibn Ubayy ibn Salūl, spread the slander that she was alone with a man who brought her with his camel. The news spread so fast that she took refuge to the house of her father, Abū Bakr. One day the Prophet, while standing on the pulpit, said, “O Muslims, who will help me against a man [i.e., ‘Abdullah ibn Ubayy] who has hurt me by slandering my family? By Allah, I know nothing about my family but good, and the people blaming a man [i.e., Safwān ibn Mu‘aṭṭal] of whom I know nothing except good, and he has never entered upon my family except with me.” Sa‘d ibn Mu‘ādh stood up and said he would cut off his head, if he was from al-Aws tribe, and if he was from al-Khazraj, he would do what they told him to do. Sa‘d ibn ‘Ubādah stood up and said that the man was only overwhelmed with tribal chauvinism, and told Sa‘d ibn Mu‘ādh not to kill him, but his cousin stood up calling Sa‘d ibn ‘Ubādah a hypocrite arguing on behalf of the hypocrites. Luckily, the Prophet calmed them down. The two tribes, who had been at each other’s throat before becoming Muslims, were almost at each other’s throat again. Then the Prophet came to ‘Ᾱ’ishah, and told her that if she was innocent, then Allah would reveal her innocence, but if she had committed a sin, then she should seek Allah’s forgiveness, and Allah would accept her repentance. She asked her father and mother to answer the Prophet on her behalf, but each of them said that they did not know what to say to him. So, she said to them, “… if I tell you that I am innocent, you would not believe me, but if I admit

something to you, although I am innocent, you will believe me.” She then told them that what she could do was to be patient, like what Prophet Yusuf’s father said, when his sons lied to him that Yusuf had been eaten by a wolf, and his cloches smeared with blood. ِ َ‫َجيل واللَّه الْمستَ عا ُن علَى ما ت‬ ِ )21 : ‫ص ُفو َن (يوسف‬ َ َ‫ف‬ َ َ َ ْ ُ ُ َ ٌ َ ‫صْب ٌر‬ … so, (for me) patience is the most fitting. And it is Allah Whose help can be sought against that (lie) which you describe. (Q. 12:18)

‘Ᾱ’ishah knew that Allah only Who could help her. She had been patient over one month. She hoped that the Prophet might see a dream in which Allah would prove her innocence. What she got was more than she had expected. Allah revealed her innocence, as follows: ِ ِْ ِ‫إن الَّ ِذين جاءوا ب‬ ْْ ‫صبَةٌ ِمْن ُُ ْْ ََل ََْت َسبُوهُ َشًّرا لَ ُُ ْْ بَ ْل ُه َو َخْي ٌر لَ ُُ ْْ لِ ُُ ِّل ْام ِر ٍئ ِمْن ُه‬ ْ ‫اْلفْك ُع‬ ُ َ َ َّ ِ ِْ ‫ما ا ْكتسب ِمن‬ ِ ِ ِ ‫ لَ ْوََل إِ ْذ ََِس ْعتُ ُموهُ ظَ َّن الْ ُم ْؤِمنُو َن‬. ْ‫ي‬ ٌ ‫اْل ِْْث َوالَّذي تَ َوََّّل كْب َرهُ مْن ُه ْْ لَهُ َع َذ‬ ٌ ‫اب َعظ‬ َ َ ََ َ ِ ‫ لَ ْوََل َجاءُوا َعلَْي ِه بِأ َْربَ َع ِة ُش َه َداءَ فَِإ ْذ‬. ‫ني‬ ٌ ْ‫ات بِأَنْ ُف ِس ِه ْْ َخْي ًرا َوقَالُوا َه َذا إِف‬ ٌ ِ‫ك ُمب‬ ُ َ‫َوالْ ُم ْؤمن‬ ِ ‫ََل يأْتوا بِالش‬ )21-22:‫ك ِعْن َد اللَّ ِه ُه ُْ الْ َُ ِاذبُو َن (النور‬ َُْ َ ِ‫ُّه َداء فَأُولَئ‬ َ Verily, those who brought forth the slander (against ‘A’ishah, the wife of the Prophet) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. To every man among them will be paid that which he had earned of the sin and as for him among them who had the greater share therein, his will be a great torment. Why then, did not the believers, men and women, when you heard it (the slander), think good of their own people and say : “This (charge) is an obvious lie?” Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. (Q. 23:11-13) Here Allah did not mention ‘Ᾱ’ishah or any person of the Prophet’s contemporary by name in the Qur’an, except his freed slave

Zayd, who preferred living with him rather than returning to his tribe, and Abū Lahab, the Prophet’s own uncle who turned to be his enemy. Here the table turned, the slave became a noble person, and the noble person became a base person. What the verse means is that it is a good thing that Allah revealed ‘Ᾱ’ishah’s innocence in the Qur’an which is, “Falsehood cannot come to it from before it or behind it…(Q. 41;42). It also indicated the honourable position of the family of Abū Bakr. When ‘Ᾱ’ishah was dying, Ibn ‘Abbās said to her, among other things, that her innocence was revealed from heaven. With regard to the slanderers, each of them will have their share in punishment, whereas the initiator of the rumors, ‘Abdullah ibn Ubayy ibn Salūl, will have a great torment. He was the head of the hypocrites of Madinah. The Prophet did not punish him and his followers, because as hypocrites they behaved like Muslims, and the Prophet s.a.w. did not want people to say that he had killed his own followers, and would be recorded in history. Otherwise, you could kill a Muslim by slandering him to be a hypocrite. This slandering, according to the Qur’an was good for her and the Muslim community. (1) they became aware that there were some bad people among them with whom they had to be careful (2) this incident happened to the Prophet’s own wife, and he solved this issue with Allah’s guidance, and with patience (3) there should be no deep emotion, grief, sorrow and anger which could harm themselves (4) there should be no evening gathering where gossip takes place (5) the hearsay should not be accepted without evidence and should not be spread. In Islam every good deed will be rewarded at least tenfold. Tenfold reward could be considered not enough compared to the risk of defamation in doing good. Safwān ibn Mu‘aṭṭal had done an excellent job by picking ‘Ᾱ’ishah who had been left behind, but some people who were not happy with her took this chance to slander her

and him. In this case the rescuer and the rescued both become victims. A rescuer could become a victim. There is always risk in doing good. A priest was said to have rescued a scorpion in the flood, but the scorpion stung him. He was blamed for doing it, but he said that it was his duty to help, but what the scorpion could do was to sting. (CIVIC, 13.09.13) :‫املراجع‬ ‫املُتبة الشاملة‬ ‫تفسري أبن كثري‬ ‫زهرة التفاسري للشيخ حممد أبو زهرة‬

4. IF ALLAH WILLS The disbelievers among the Quraysh tribe told the Prophet s.a.w. as narrated by Ibn ‘Abbās, “If you could widen the valleys of Makkah for us, move away its mountains so that we could cultivate the land, and revive our dead, or cut the land or talk to the dead [then we would believe you].” They also said” “Move our mountain to extend our land, or make Syria closer for us to go for trade, or bring back our ancestors from their graves.” Then Allah revealed to the Prophet the following verse: ِْ ‫َن قُرآنًا سيِّ رت بِِه‬ َِ ‫ال أَو قُطِّعت بِِه ْاْلَرض أَو ُكلِّم بِِه الْموتَى بل لِلَّ ِه ْاْلَمر‬ ‫َج ًيعا‬ ْ َ ُ ْ َّ ‫َولَ ْو أ‬ ْ َ ْ ُ َ‫اْلب‬ ْ َ َْ َ ْ ُ ْ ُْ ِ َّ ِ ِ ِ ‫َس الَّ ِذين آمنُوا أَ ْن لَو ي َشاء اللَّه ََل َدى الن‬ ‫صنَ عُوا‬ َ ُ ُ َ ْ َ ‫ين َك َف ُروا تُصيبُ ُه ْم ِبَا‬ َ َ ِ ‫أَفَلَ ْم يَْيأ‬ َ ‫َّاس ََج ًيعا َوََل يََز ُال الذ‬ َ ِ ِ ِ ِ )13:‫ف الْ ِم َيع َاد ( الرعد‬ ُ ‫قَا ِر َعةٌ أ َْو ََتُ ُّل قَ ِريبًا م ْن َدا ِره ْم َح ََّّت يَأِِْتَ َو ْع ُد اللَّه إِ َّن اللَّ َه ََل ُُيْل‬ And if there had been a Qur’ān with which mountains could be moved (from their places), or the earth could be cloven asunder, or the dead could be made to speak (it would not have been other than this Qur’ān). But the decision of all things is certainly with Allah have not then those who believed yet known that had Allah willed, He could have guided all mankind? And disaster will not cease to strike those who disbelieved because of their (evil) deeds or it (i.e. the disaster) settles close to their homes, until the Promise of Allah comes to pass. Certainly, Allah breaks not His Promise. (Q. 13:31) Ibn Kathīr ‘s commentary on this verse is as follows: “Allah says, ‘If there were a Book among the previous Divine Books with which the mountains could be moved from their places, or the earth could be cleaved asunder, or the dead speak in their graves, it would have been this Qur’ān and none else.’ Or, this Qur’ān is more worthy to cause all this, because of its marvellous eloquence that

defies the ability of mankind and the jinns, even if all of them gather their forces together to invent something like it or even a Surah like it. Yet, these idolaters disbelieve in the Qur’ān and reject it.” As the Qur’ān is based on all other Divine Books, each of them could also be called “Qur’ān.” Abū Hurayrah narrated that the Prophet s.a.w. said: ‫ فَ َكا َن يَ ْقَرأُ الْ ُق ْرآ َن‬،‫ فَ َكا َن يَأْ ُم ُر بِ َدابَّتِ ِه تُ ْسَر ُج‬،ُ‫الس ََل ُم الْ ِقَراءَة‬ َّ ‫ت َعلَى َد ُاوَد َعلَْي ِه‬ ْ ‫ُخ ِّف َف‬ )‫ َوَكا َن ََل يَأْ ُك ُل إََِّل ِم ْن َع َم ِل يَ َديِْه " (رواه أمحد‬،ُ‫ِم ْن قَ ْب ِل أَ ْن تُ ْسَر َج َدابَّتُه‬

Reciting was made easy for (Prophet) Dā’ūd (David) in that he used to order that his animal be prepared for him to ride and in the meantime he would read the entire Qur’ān. He used to eat only from what his hand made. (Reported by Aḥmad) “The entire Qur’ān” here meant by the Prophet is “al-Zabūr, the Psalms.” Prophet David read the entire Psalms before mounting his animal. The Qur’ān is the most eloquent and most affected to the heart and the mind of people. Allah said, ِ ‫ِّعا ِم ْن َخ ْشيَ ِة اللَّ ِه‬ ً ‫صد‬ َ َ‫لَ ْو أَنْ َزلْنَا َه َذا الْ ُق ْرآ َن َعلَى َجبَ ٍل لََرأَيْتَهُ َخاش ًعا ُمت‬ ِ ‫ض ِربُ َها لِلن‬ )13: ‫َّاس لَ َعلَّ ُه ْم يَتَ َف َّك ُرو َن ( احلشر‬ ُ َ‫ك ْاْل َْمث‬ ْ َ‫ال ن‬ َ ‫َوتِْل‬ Had We sent down this Qur’ān on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect. (Q. 59:21) Allah’s response to the request of the Makkan idolaters is that He does not have to answer their requests with those impossible things, in order to make them believe. If Allah wills, He can guide, not only them, but the whole mankind without providing evidence, such as moving the mountains or reviving the dead.

This statement of Allah is confirmed in another verse, as follows: ِ ْ ‫السبِ ِيل وِمْن ها جائِر ولَو َشاء ََل َدا ُكم أ‬ ِ )9:‫ي (النخل‬ َ ‫ََجَع‬ ْ َ‫َو َعلَى اللَّه ق‬ ْ َ َ ْ َ ٌ َ َ َ َّ ‫ص ُد‬ And it is up to Allah to show the right way. But there are ways that astray. And had He willed, He would have guided you all. (Q. 1 6:9) This is a fact we have to accept that we are different from others, and therefore we should not criticize, blame or humiliate them for being astray, but rather, show them the right way wisely, and the outcome is up to Allah. Allah also said: ِِ َِ ‫ض ُكلُّهم‬ ِ َ ْ‫َج ًيعا أَفَأَن‬ )99:‫ي ( يونس‬ َ ُّ‫َولَ ْو َشاءَ َرب‬ َ ‫َّاس َح ََّّت يَ ُكونُوا ُم ْؤمن‬ ْ ُ ِ ‫ك ََل َم َن َم ْن ِف ْاْل َْر‬ َ ‫ت تُ ْكرهُ الن‬ And had your Lord willed, those on earth would have believed, all of them together. So will you (O Muhammad) then compel mankind, until they become believers. (Q. 10:99) Diversity among mankind is again mentioned in the following verse: ِ ِ ُّ‫ إََِّل من رِحم رب‬.‫احد ًة وََل ي زالُو َن ُمُْتلِ ِفي‬ ِ ‫ك َخلَ َق ُه ْم‬ َ ‫ك َول َذل‬ َ َ َ َ َْ َ ُّ‫لَ ْو َشاءَ َرب‬ َ َ ََ َ َ ‫َّاس أ َُّمةً َو‬ َ ‫ك َْلَ َع َل الن‬ ِ َّ‫وََت‬ ِ ْ ‫َّاس أ‬ ِ ‫اْلِن َِّة َوالن‬ َّ ‫ك َْل َْم ََل‬ )339-331 :‫ي ( يونس‬ ْ ‫َّم ِم َن‬ َ ِّ‫ت َكل َمةُ َرب‬ ْ َ َ ‫ََجَع‬ َ ‫َن َج َهن‬ And if your Lord had so willed, He could surely, have made humanity one Ummah (nation), but they will not stop disagreeing. Except those for whom your Lord has granted mercy. And it is for this that He did create them; and the Word of your Lord had been fulfilled (i.e., His saying), “Surely, I shall fill Hell with Jinn and men all together.” (Q. 11:118-119) Here it is stated clearly that Allah will not make Faith universally accepted. People will always differ in religions, creeds, beliefs, sects and opinion. He says:

ِ ‫س هداها و‬ ِ َّ ‫لك ْن َح َّق الْ َق ْو ُل ِم ِّّن َْل َْم ََل‬ ‫َن‬ َ ُ ٍ ‫َولَ ْو شْئنا ََلتَْينا ُك َّل نَ ْف‬ ِ ْ ‫َّاس أ‬ ِ ‫اْلِن َِّة َوالن‬ (31 :‫ي ( السجده‬ ْ ‫َّم ِم َن‬ َ ‫ََجَع‬ َ ‫َج َهن‬ And if We had willed, surely We would have given every person his guidance, but the Word from Me took effect (about evil-doers), that I will fill Hell with jinn and mankind together. (Q. 32:13) Narrated by Abū Hurayrah that the Prophet s.a.w. said: ِ ِ‫ي وسبع‬ ِ ِ ِ ‫َّص َارى‬ ُ ‫افْ تَ َرقَت الْيَ ُه‬ َ ْ َ َ ِ ْ َ‫ود َعلَى إِ ْح َدى أ َْو ثْنت‬ َ ‫ي ف ْرقَةً َوتَ َفَّرقَت الن‬ ِ ِ‫ي وسبع‬ ٍ ِ ِ ً‫ي فِْرقَة‬ َ ‫ي ف ْرقَةً َوتَ ْف ََِت ُق أ َُّم ِِت َعلَى ثََلَث َو َسْبع‬ َ ْ َ َ ِ ْ َ‫َعلَى إِ ْح َدى أ َْو ثْنت‬ ) ‫حسن صحيح‬: ‫اْللباين‬:‫(رواه أبو داؤد‬

The Jews were split up into seventy-one or seventy-two firqahs (divisions, groups, or sects); and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects. (Reported by Abū Dā’ūd; al-Albānī: Ḥasan Ṣaḥīḥ) In another ḥadīth, the Prophet s.a.w. said: ِ ِ َ‫اب افْ تَ رقُوا علَى ثِْنت‬ ِ ِ َ‫ي ِملَّ ًة َوإِ َّن َه ِذهِ الْ ِملَّة‬ ْ َ َ ِ َ‫أََلَ إِ َّن َم ْن قَ ْب لَ ُك ْم م ْن أ َْه ِل الْكت‬ َ ‫ي َو َسْبع‬ ٍ ِ ‫ان وسب عو َن ِف النَّا ِر وو‬ ِ ِ ِ‫ث وسبع‬ ْ ‫اْلَن َِّة َوِه َي‬ ْ ‫اح َدةٌ ِف‬ ُ‫اعة‬ َ ‫اْلَ َم‬ َ ْ َ َ َ‫َستَ ْف ََِت ُق َعلَى ثََل‬ ُ ْ َ َ َ‫ي ثْنت‬ ََ )‫حسن‬: ‫)رواه أبو داؤد;اْللباين‬

Beware! The people of the Book before were split up into seventy-two divisions, (groups, or sects), and this community will be split into seventy three: seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group. (Reported by Abū Dā’ūd; al-Albānī: Ḥasan) In another ḥadīth, the Prophet s.a.w. said: “And verily the Banī Isrā’īl (Children of Israel)

were divided into seventy two sects and my nation would divide into seventy three sects, all are to hell except one” on that the Companions of the Prophet asked : “Who is that one, O Messenger of Allah?” The Prophet replied: “Al-Jamā‘ah (the majority group)” In another version the Prophet replied ِ ‫َص َح ِاب‬ ْ ‫َما أَنَا َعلَْيه َو أ‬ It is what I am and my companions are holding In the time of the Prophet the Christians were divided into 72 sects. But more sects appeared after the death of the Prophet. Scholars who limit the number into 72 sects say that these new sects are subdivisions of one or more of the 72 sects. Scholars, who do not limit the number to 72 sects, but to indicate its great number, will not have any problem with the emergence of new sects. The Christian will be divided into more division than that of the Jews, and the Muslims will be divided into more division than that of the Christians. The number indicates the greatness in number, and not the limit of it. History shows us that the Rāfiḍah (Rafidites, deserters, those who reject legitimate Islamic authority and leadership, especially of Abū Bakr and ‘Umar as caliphs) were divided into more than seventy sub-divisions, the Khawārij (Kharijites, lit. “those who went out” the dissident who were initially supporting the authority of ‘Ali ibn Abi Ṭālib, then later rejected his leadership) into more than forty-five subdivisions, then the Sufi orders with various sub-divisions, and many other sects or division that will appear later, their number will be more than 72. So, this number is not the limit, but to indicate its greatness in number. According to Muslim scholars, such as Imam ‘Abdullah ibn al-Mubārak, those 72 Muslim groups or sects will not be doomed to Hellfire permanently, for they are still Muslims. For

example, ‘Ali himself said about the Khawārij that “they are our brothers who have abandoned us.” Groups or sects which are excluded from Muslim ummah will also be excluded from this 72 sects. Muslim scholars who stick literally to the number say that the number 72 is the basic or main division, so that the Rāfiḍah is considered one division or sect, the Khawārij is also considered one division or sect, and so on. Al-Shahrastānī mentions those groups or sects by names, so that there will be no room for new sects that appear later. Therefore, as Ibn Taymiyyah put it, we cannot specify which groups belong to the 73 groups without any proof. We can only say that the group that will be safe is the one who follows the way of Ahl al-Sunnah wa ‘l-jamā‘ah. This division, as al-Shāṭibī put it, occurred in the very basic or principles of religion, not in branches or subdivisions of the religion, such as schools of law: Ḥanafī, Mālikī, Shāfi‘ī, Ḥanbalī, Wahhābī, etc. All of them belong to one group, the Sunni, also called, Ahl al-Sunnah wa ‘l-jamā‘ah (lit. “Adherents to the Sunnah and the community).” It is not meant the name of a new Islamic organization founded in London in 2005. (CIVIC, 20.09.13) Bibliography: Al-Maktabah al-Shāmilah Tafsīr Ibn Kathīr fatwa.islamweb.net/fatwa/printfatwa.php?Id=210628&lang= islamqa.info/ar/129109 www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID= 308&PageNo=1&BookID=5 sunnah.com/abudawud/42 http://www.allaahuakbar.net/article_read.asp?id=465

5. CHANGING THE WORDS FROM THEIR RIGHT PLACES The prominent scholar and propagator of Islam, Shaykh Muḥammad al-GhazālĪ in his book entitled Fī Mawkib al-Da‘wah (“In the Procession of Islamic Propagation”) under the topic ْ‫َتحْ ِريْفُ ْال َكل ِِم َعن‬ ‫“( َم َواضِ ِع ِه‬Changing the Words from their Right Places”), says: Among the insurmountable obstacles which obstructed the march of Islam in this era, and covered its new revival, is an obvious support of a kind of Islamic propagators who are endowed with eloquence and ability to debate. As they have opportunities to talk, they talked in great length, and people praised them more and more, so that they talked more and more, until they exceeded the proper bound. (p. 241) In spite of their eloquence Islam gets nothing from them in sociopolitical field, but rather a great loss and evilness from their prattle. How could this happen? Shaykh al-GhazālĪ explains as follows: The Qur’an was not revealed all at once, but in stages, and closely related to new incidents. It is Allah’s wisdom that in this way the conscience of the believers grows through understanding these verses, like the growth of the young body through pure food. This is in particular case, as Allah said: ‫ِك‬ َ ‫ِين َك َفرُوا َل ْو َل ُن ِّز َل َع َل ْي ِه ْالقُرْ آنُ ُج ْم َلة َوا ِح َدة َك َذل‬ َ ‫َو َقا َل الَّذ‬ َ ‫لِ ُن َثب‬ )23: ‫ك َو َر َّت ْل َناهُ َترْ تِيل (الفرقان‬ َ ‫ِّت ِب ِه فُ َؤا َد‬ And those who disbelieve say “Why is not the Qur’an revealed to him all at once?” Thus (it I s sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. [It was revealed to the Prophet in 23 years] (Q. 25:32) In general case it was to connect laws from heaven with the affairs of the earth, as sufficient and satisfactory answers and solutions to arising problems. Revelation is not at one side, while human affairs at the other, as pointed out by the following verse:

)22: ‫ك ِب ْال َح ِّق َوأَحْ َس َن َت ْفسِ يرا (الفرقان‬ َ ‫ك ِب َم َثل إِ َّل ِج ْئ َنا‬ َ ‫َو َل َيأْ ُتو َن‬ And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof (Q. 25:32) The ‘ulamā’ (Muslim scholars) who truly inherit the prophethood, and convey Allah’s message perfectly and precisely, are those who know how to treat the condition of people and the remedy of the souls with what Allah revealed, so that they do not confuse in prescribing medicine, and do not make mistakes in diagnosing a disease. The expression of the divine texts in the most tenaciously related affairs is the reality of wisdom in which Allah says: َ ‫ي ُْؤتِي ْال ِح ْك َم َة َمنْ َي َشا ُء َو َمنْ ي ُْؤ‬ ‫ت ْالح ِْك َم َة َف َق ْد أُوت َِي َخيْرا َكثِيرا‬ )362:‫ب (البقرة‬ ِ ‫َو َما َي َّذ َّك ُر إِ َّل أُولُو ْاْلَ ْل َبا‬ He grants wisdom to whom He pleases, and he to Whom wisdom is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding. (Q. 2:269) It means, Shaykh al-GhazālĪ explains further, that calling to (the path of) Allah is a kind of knowledge and an art. The propagator (caller to Islam), despite the great abundance of divine texts with him, has to be a physician and a pharmacist at the same time. Ignorant hand could handle bottles of medicines, and could be poison, or a mixture of medicines which increases disease rather than curing it. In the same way foolish incompetent people will do with Allah’s words when they turn them away out their contexts, and when they displace words from their right places which will abuse the verses they are quoting, and people to whom these verses are directed. Citing the Qur’ānic verses should be in a proper place and situation. It is not an Islamic way, Shaykh al-Ghazālī said, that when you attend a wedding you recite the Qur’ānic verse,

ُ َّ ‫يُوصِ ي ُك ُم‬ )11:‫ (النساء‬... ‫ْن‬ ِ ‫ّللا ُ فِي أَ ْو َل ِد ُك ْم ل َِّلذ َك ِر م ِْث ُل َح ِّظ ْاْل ْن َث َيي‬ Allah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females; … (Q. 4:11) or when war is being announced you read the following verse to people: ُ ‫ِين َي ْم‬ ‫ض َه ْونا َوإِ َذا‬ َ ‫ش‬ َ ‫َوعِ َبا ُد الرَّ حْ َم ِن الَّذ‬ ِ ْ‫ون َعلَى ْاْلَر‬ )62:‫ون َقالُوا َس َلما (الفرقان‬ َ ُ ‫َخا َط َب ُه ُم ْال َجا ِهل‬ And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. (Q. 25:63). In the same way it is not proper according to Islam to recite to those who deny the Islamic injunctions and dare to disobey Allah and his legal punishments the following verse: ُ ‫ِين أَسْ َرفُوا َعلَى أَ ْنفُسِ ِه ْم َل َت ْق َن‬ ‫ّللا‬ ِ َّ ‫طوا مِنْ َرحْ َم ِة‬ َ ‫ِي الَّذ‬ َ ‫قُ ْل َيا عِ َباد‬ َ َّ َّ‫ّللا إِن‬ ُّ ‫َي ْغ ِف ُر‬ ) 52:‫وب َجمِيعا إِ َّن ُه ه َُو ْال َغفُو ُر الرَّ حِي ُم (الزمر‬ َ ‫الذ ُن‬ Say: “O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful.” (Q. 39:53). It is also not proper according to Islam to recite to people who respect thinking and are subject to evidence the following verse: ‫ار َو ْل َي ِج ُدوا فِي ُك ْم غِ ْل َظة‬ َ ‫ِين آ َم ُنوا َقا ِتلُوا الَّذ‬ َ ‫َيا أَ ُّي َها الَّذ‬ ِ ‫ِين َيلُو َن ُك ْم م َِن ْال ُك َّف‬ )132:‫ِين (التوبة‬ َ ‫ّللا َم َع ْال ُم َّتق‬ َ َّ َّ‫َواعْ لَمُوا أَن‬ O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you; and know that Allah is with those who are the pious. (Q. 9:123) Shaykh al-Ghazālī said further that the course of the divine texts is through the procedure which Allah wants, not through complicated philosophy; it needs simply a straight natural disposition and pure reason. Any person with sound natural disposition and

straight reason will be able to quote the Qur’ānic verses in their right places, so that he will say the truth and read the truth. But if the souls become polluted, and the passion takes control, then the teachings of the religion of Islam will be merely mentioned, whereas something else will be decided. This was actually happened to ‘Ali ibn Abu Talib when he heard the Khawarij group who deserted him said to him, ‫“( لَ ُح ْك َم إِلَّ ِ هلِل‬The decision is only for Allah.”), which is derived from the Qur’ānic verse, )65 ,04:‫ يوسف‬,75:‫لِل (اْلنعام‬ ِ َّ ِ ‫إِ ِن ْال ُح ْك ُم إِ َّل‬ … and the decision is only for Allah (Q. 6:57 and 12: 40 and 67) and ‘Ali replied, ‫“( َكلِ َمة َح ِّق ي َُرا ُد ِب َها ْالبَاطِ ل‬A true expression with wrong intention”). When Mu‘āwiyah felt that the battle with ‘Ali at the battle of Ṣiffīn in 657 was on the brink of defeat, he asked his army to hoist the Qur’an on their lances. Mu‘āwiyah wanted to stop the fighting, and to put the dispute through arbitration based on the Qur’ān. In this arbitration ‘Amr ibn al-‘Ᾱṣ, the representative of Mu‘āwiyah, convinced Abū Mūsā al-Ash‘arī, the representative of ‘Ali, to pronounce ‘Ali’s removal a caliph. To this, the Kawarij protested, denounced both Mu‘āwiyah and ‘Ali; Mu‘āwiyah for his rebellion against ‘Ali the rightful caliph, and ‘Ali for giving away his authority as a legitimate caliph, which could only be decided by Allah at the outcome of the fighting. As they deserted ‘Ali’s camp, they were called “Kawārij”, “Deserters”. They rebelled against both sides, and considered them infidels. In 678 ‘Ali defeated the rebels in the Battle of Nahrawan, but they were successful in assassinating ‘Ali in 661. They also attempted to assassinate Mu‘āwiyah and ‘Amr ibn al-‘Ᾱṣ but failed as they kept bodyguards. This is one example of putting the divine texts out of context. One of the most common Qur’ānic verse understood out of its context is this verse: ‫الِل َو ْال َي ْو ِم ْالخ ِِر َو َع ِم َل‬ ِ َّ ‫ِين َمنْ آ َم َن ِب‬ َ ‫َّابئ‬ َ ‫ص‬ َ ‫ِين َها ُدوا َوال َّن‬ َ ‫ِين آ َم ُنوا َوالَّذ‬ َ ‫إِنَّ الَّذ‬ ِ ‫ارى َوالص‬

)63:‫ون (البقرة‬ َ ‫صالِحا َفلَ ُه ْم أَجْ ُر ُه ْم عِ ْن َد َرب ِِّه ْم َو َل َخ ْوف َعلَي ِْه ْم َو َل ُه ْم َيحْ َز ُن‬ َ Verily, those who believe and those who are Jews and Christians, and Sabians, whoever [among them] believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. (Q. 2:62) Salmān al-Fārisī asked the Prophet about the case of the monks with whom he had worshiped in church and believed in his advent as the last prophet. Then Allah revealed the above verse to explain that the Muslims who stick to their faith, and people before them who followed their respective prophets will be safe until the advent of the next prophets. The Jews who followed Prophet Moses a.s. and kept the Torah till the advent of Prophet Jesus a.s. will be safe; but if they did not want to follow Prophet Jesus a.s. they will be damned. The Christians who followed Prophet Jesus a.s. and kept the Injil (Gospel) till the advent of Prophet Muhammad s.a.w. will be safe; but if they did not want to follow Prophet Muhammad s.a.w. they will be damned. This verse does not mean, although apparently so, that whether you are Jew, Christian, Sabean, or you follow any religion, as long as you believe in Allah and the Last Day and do righteous good deeds, you will be safe. The pagan Arabs and the People of the Book (Jews and Christians) are, according to the Qur’an, non-believers. )6:‫ (البينة‬... ‫ار َج َه َّن َم‬ ِ ‫ِين َك َفرُوا مِنْ أَهْ ِل ْال ِك َتا‬ َ ‫ب َو ْال ُم ْش ِرك‬ َ ‫إِنَّ الَّذ‬ ِ ‫ِين فِي َن‬ Verily, those who disbelieve from among the people of the Scripture (Jews and Christians) and idolaters will abide in the Fire of Hell…(Q. 98:6) Afterwards, Allah revealed the following verse: ‫اْلسْ َل ِم دِينا َفلَنْ ُي ْق َب َل ِم ْن ُه َوه َُو فِي‬ ِ ْ ‫َو َمنْ َي ْب َت ِغ َغي َْر‬ )87:‫ين (آل عمران‬ َ ‫ْالخ َِر ِة م َِن ْال َخاسِ ِر‬ And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers (Q. 3:85)

Ibn ‘Abbās‘s comment on the above verses is that Allah does not accept any deed or work from anyone, unless it conforms to the Law of Muhammad s.a.w. that is, after Allah sent Muhammad s.a.w. Before that, every person who followed the guidance of his own Prophet was on the correct path, following the correct guidance and was saved. The Prophet himself said, as narrated by Abū Hurayrah, ‫ َل َيسْ َم ُع ِبي أَ َحد مِنْ َه ِذ ِه ْاْل ُ َّم ِة‬,ِ‫َوالَّذِي َن ْفسُ م َُحمَّد ِب َي ِده‬ ُ ‫ات َولَ ْم ي ُْؤمِنْ ِبالَّذِي أُرْ سِ ْل‬ َ ‫ َو َم‬,‫َو َل َيهُودِي َو َل َنصْ َرانِي‬ ,ِ‫ت ِبه‬ )‫ار(رواه مسلم وأحمد‬ ِ ‫ان مِنْ أَصْ َحا‬ َ ‫إِ َّل َك‬ ِ ‫ب ال َّن‬ By Him (Allah) in Whose Hand Muhammad’s soul is, there is none from amongst the Jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent, but he will be from the dwellers of the (Hell). (Reported by Muslim and Ahmad) In conclusion, in quoting any Qur’ānic verse or saying of the Prophet s.a.w. we have to be very careful, not to quote it out of its context. (CIVIC, 10 January, 2014) NB. The Qur’ānic verse 62 above has been explained extensively in my Selected Khuṭab vol. 1 under the title “Salmān al-Fārisī”. Bibliography: ‫م‬3440 ,‫ نهضة مصر‬:‫ القاهرة‬.‫ في موكب الدعوة‬,‫محمد الغزالي‬ ‫المكتبة الشاملة‬ )‫ هـ‬550 .‫تفسير ابن كثير (ت‬ (‫ هـ‬214 .‫تفسير الطبري (ت‬ http://en.wikipedia.org/wiki/Khawarij

6. REASONS FOR SENDING DOWN THE QUR’ᾹN IN STAGES (1) The Qur’ān consists of 6236 verses which is today the most accepted opinion. According to Ibn ‘Abbās there are 6616 verses, Nāfi‘: 6217, Shaybah: 6214, scholars of Egypt: 6226, and alZamakhsharī: 6666. The difference lies in counting, such as whether the letters of the alphabet in the beginning of some surahs (chapters) are considered one verse or part of a verse. Two or three verses could be considered by some scholars as one verse. This is because, among other things, one sentence which is usually understood to have at least one subject and one predicate may consist of many verses. Sūrat al-Takwīr (chapter 81), for example, starts with 13 verses depicting the situation in the Hereafter: “When the sun…, and when the stars… and when the mountains…and when the pregnant she-camel…and when…etc…, then to complete a sentence verse 14 follows: “(Then) every person shall know what he has brought (of good and evil).” It is said that the Qur’an was revealed in about 5 verses in each revelation, then, in the above example, at least 14 verses would have to be revealed to complete the sentence. The Qur’an was revealed to the Prophet gradually and in stages for a period of 23 years for many reasons, among which are as follows: 1. To strengthen the heart of the Prophet by addressing him continually. Allah said in the Qur’an, ‫ِين َك َفرُوا لَ ْو َل ُن ِّز َل َعلَ ْي ِه ْالقُرْ آنُ ُج ْملَة َوا ِح َدة‬ َ ‫َو َقا َل الَّذ‬ َ ‫ك لِ ُن َثب‬ )32: ‫ك َو َر َّت ْل َناهُ َترْ تِيل (الفرقان‬ َ ‫ِّت ِب ِه فُ َؤا َد‬ َ ِ‫َك َذل‬ And those who disbelieve say: ‘Why is not the Qur’an revealed to him all at once?” Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (Q. 25:32) Allah also revealed to the Prophet the story of prophets before him to strengthen his heart. He said:

ُ ‫ك مِنْ أَ ْن َبا ِء الرس ُِل َما ُن َثب‬ ‫ك َو َجا َء َك‬ َ ‫ِّت ِب ِه فُ َؤا َد‬ َ ‫َو ُك ّل َنقُص َع َل ْي‬ )121 :‫ِين (هود‬ َ ‫فِي َهذِه ْال َحق َو َم ْوعِ َظة َو ِذ ْك َرى ل ِْلم ُْؤ ِمن‬ And all that We relate to you (O Muhammad) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this (chapter of the Qur’an) has come to you the truth, as well as an admonition and a reminder for the believers. (Q. 11:120) At the outset of his mission most people disbelieved him, and might weaken his spirit, and then Allah comforted him by revealing to him that prophets before him were also called liars, but they were patient. He said: ُ ُ ‫ص َبرُوا َعلَى َما ُك ِّذبُوا َوأ‬ ْ ‫َو َل َق ْد ُك ِّذ َب‬ ‫وذوا َح َّتى أَ َتا ُه ْم‬ َ ‫ك َف‬ َ ‫ت ُرسُل مِنْ َق ْب ِل‬ )34:‫ِين (األنعام‬ ِ ‫َنصْ ُر َنا َو َل ُم َب ِّد َل لِ َكلِ َما‬ ِ َّ ‫ت‬ َ ‫ك مِنْ َن َبإِ ْالمُرْ َسل‬ َ ‫ّللا َولَ َق ْد َجا َء‬ Verily, (many) Messenger were denied before you (O Muhammad), but with patience they bore the denial, and they were hurt till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before you) (Q. 6:34) The Makkan idolaters not only rejected the Prophet’s call to Islam, but also ridiculed and made fun of him. Then Allah revealed to him to be patient and to leave them. He said: )11( ‫ون َواهْ جُرْ ُه ْم َهجْ را َجمِيل‬ َ ُ‫َواصْ ِبرْ َعلَى َما َيقُول‬ And be patient (O Muhammad) with what they say, and keep away from them in a good way.(Q. 73:10) Their worshiping idols saddened the Prophet, but Allah wanted him to be patient and convinced him that He knew what they said openly or secretly. He said: ‫ُون َنصْ َر ُه ْم َو ُه ْم لَ ُه ْم‬ ِ َّ ‫ون‬ َ ‫ َل َيسْ َتطِ يع‬.‫ُون‬ َ ‫صر‬ َ ‫ّللا آلِ َهة لَ َعلَّ ُه ْم ُي ْن‬ ِ ‫َوا َّت َخ ُذوا مِنْ ُد‬

)76-74:‫ون (يس‬ َ ‫ون َو َما يُعْ لِ ُن‬ َ ‫ك َق ْول ُ ُه ْم إِ َّنا َنعْ لَ ُم َما يُسِ ر‬ َ ‫ َف َل َيحْ ُز ْن‬.‫ُون‬ َ ‫ضر‬ َ ْ‫ُج ْند مُح‬ And they have taken besides Allah gods, hoping that they might be help3ed (by those co-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). So, let not their speech, then, grieve you (O Muhammad). Verily, we know what they conceal and what they reveal. (Q. 36:74-76) Moreover, Allah promised to protect the Prophet in conveying the message of Islam, when He said: َ ‫ك َوإِنْ لَ ْم َت ْف َع ْل َف َما َبلَّ ْغ‬ ‫ت ِر َسالَ َت ُه‬ َ ‫ك مِنْ َر ِّب‬ َ ‫َيا أَي َها الرَّ سُو ُل َبلِّ ْغ َما أ ُ ْن ِز َل إِلَ ْي‬ َّ ‫َو‬ )67:‫ين (المائدة‬ َ ‫ّللا َل َي ْهدِي ْال َق ْو َم ْال َكاف ِِر‬ َ ‫ّللا ُ َيعْ صِ ُم‬ َ َّ َّ‫اس إِن‬ ِ ‫ك م َِن ال َّن‬ O Messenger (Muhammad), proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed the Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve. (Q.5:67) When victory seemed to be far away, Allah promised it to the Prophet, when he said: َّ ‫ب‬ )21:‫ّللا َق ِوي َع ِزيز (المجادلة‬ َ ‫َك َت‬ َ َّ َّ‫ّللا ُ َألَ ْغلِ َبنَّ أَ َنا َو ُر ُسلِي إِن‬ Allah has decreed: “Verily, it is I and My Messengers who shall be victorious.” Verily, Allah is AllPowerful, All-Mighty (Q. 58:21) When the companions of the Prophet were not happy with the conclusion of the Treaty of Hudaybiyyah, as they considered it a one-sided treaty: they had to postpone their pilgrimage to the next year, and any Muslim from the Makkan tribe who took refuge to Madinah had to be brought back to Makkah, and not vise-versa. Ssome of them were even in doubt of his being a prophet. On their way back to Madinah, the Prophet said to them that it had been

revealed to him worth more than the world and its contents. He recited: َّ ‫ك‬ ‫ك َو َما َتأ َ َّخ َر َو ُي ِت َّم نِعْ َم َت ُه‬ َ ‫ّللاُ َما َت َق َّد َم مِنْ َذ ْن ِب‬ َ َ‫ لِ َي ْغف َِر ل‬. ‫ك َف ْتحا م ُِبينا‬ َ َ‫إِ َّنا َف َتحْ َنا ل‬ َّ ‫ك‬ )3-1:‫ّللا ُ َنصْ را َع ِزيزا (الفتح‬ َ ‫ َو َي ْنص َُر‬.‫ك صِ َراطا مُسْ َتقِيما‬ َ ‫ك َو َي ْه ِد َي‬ َ ‫َعلَ ْي‬ Verily, We have given you (O Muhammad) a manifest victory. That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path. (Q. 48:1-3). The Prophet was said to have performed night prayers until his feet became swollen. It was said to him, “Allah has forgiven you your sins of the past and the future.” On that, he said, “Shouldn’t I be a thankful slave of Allah?” (Reported by Bukhari) The Prophet’s companions congratulated him for the good news for him; they asked him whether good news would also be for them. Then Allah revealed, ‫ِين‬ ِ ‫ِين َو ْالم ُْؤ ِم َنا‬ َ ‫ت َج َّنات َتجْ ِري مِنْ َتحْ ِت َها ْاألَ ْن َها ُر َخالِد‬ َ ‫لِي ُْد ِخ َل ْالم ُْؤ ِمن‬ )5:‫ّللا َف ْوزا عَظِ يما (الفتح‬ ِ َّ ‫ك عِ ْن َد‬ َ ِ‫ان َذل‬ َ ‫فِي َها َو ُي َك ِّف َر َع ْن ُه ْم َس ِّي َئات ِِه ْم َو َك‬ That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise) to abide therein forever, and He may expiate from their sins; and that is with Allah a supreme success. (Q. 48:5) Verse 1-2 and verse 5 are connected, so that it means, that Allah has given the Prophet s.a.w. victory so that He forgives his past and future sins, and that He admits believers to Heaven. 2. Out of consideration for the Prophet since revelation was a very difficult experience for him. For example: a. He perspired profusely.

َّ ‫ِين َرضِ َي‬ َ ‫ار‬ ‫ث ب َْن ِه َشام‬ َ َّ‫ أَن‬،‫ّللا ُ َع ْن َها‬ َ ‫َعنْ َعا ِئ َش َة أ ُ ِّم الم ُْؤ ِمن‬ ِ ‫الح‬ َّ ‫َرضِ َي‬ ‫ َيا َرسُو َل‬:‫صلَّى ّللا ُ َعلَ ْي ِه َو َسلَّ َم َف َقا َل‬ ِ َّ ‫ّللا ُ َع ْن ُه َسأ َ َل َرسُو َل‬ َ ‫ّللا‬ :‫صلَّى ّللا ُ َعلَ ْي ِه َو َسلَّ َم‬ ِ َّ ‫الوحْ يُ ؟ َف َقا َل َرسُو ُل‬ ِ َّ َ ‫ّللا‬ َ ‫ك‬ َ ‫ْف َيأْتِي‬ َ ‫ َكي‬،‫ّللا‬ ‫ص ُم َع ِّني‬ َ ‫ َف ُي ْف‬، َّ‫ َوه َُو أَ َشدهُ َعلَي‬،‫س‬ َ ‫صلَ ِة‬ َ ‫ص ْل‬ َ ‫«أَحْ َيانا َيأْتِينِي م ِْث َل‬ ِ ‫الج َر‬ ُ ‫َو َق ْد َو َعي‬ ‫ك َرجُل َف ُي َكلِّ ُمنِي َفأَعِ ي‬ ُ َ‫ َوأَحْ َيانا َي َت َم َّث ُل ل َِي ال َمل‬،‫ْت َع ْن ُه َما َقا َل‬ َّ ‫ت َعا ِئ َش ُة َرضِ َي‬ ْ َ‫] َقال‬7:‫َما َيقُو ُل» [ص‬ ‫ َولَ َق ْد َرأَ ْي ُت ُه‬:‫ّللا ُ َع ْن َها‬ ‫ َف َي ْفصِ ُم َع ْن ُه‬،ِ‫الوحْ ُي فِي ال َي ْو ِم ال َّشدِي ِد ال َبرْ د‬ َ ‫َي ْن ِز ُل َعلَ ْي ِه‬ )‫ص ُد َع َرقا (رواه البخاري و مسلم‬ َّ ‫َوإِنَّ َج ِبي َن ُه لَ َي َت َف‬ Narrated ‘Ᾱ’ishah (the mother of the faithful believers): Al-Ḥārith bin Hishām (r.a.) asked Allah’s Messenger s.a.w. O, Allah’s Messenger! How is the Divine Inspiration revealed to you?” Allah’s Messenger s.a.w. replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the angel comes in the form of a man and talks to me and I grasp whatever he says.” ‘Ᾱ’ishah r.a. added: Verily, I saw the Prophet s.a.w. being inspired (divinely) and (noticed) the sweat dropping from his forehead on a very cold day as the Inspiration was over. (Reported by Bukhari and Muslim) ُ ‫" ُك ْن‬: ‫وقال زيد بن ثابت‬ ‫ان إِ َذا َن َز َل َع َل ْي ِه‬ ِ َّ ‫ُول‬ َ ‫ّللا َو َك‬ ِ ‫ت أَ ْك ُتبُ ْال َوحْ َي ل َِرس‬ "‫ي َع ْن ُه‬ َ ِّ‫ ُث َّم سُر‬،‫ان‬ ِ ‫أَ َخ َذ ْت ُه ب َُر َحاء َشدِي َدة َو َع ِر َق َع َرقا َشدِيدا م ِْث َل ْال ُج َم‬ Zayd ibn Thābit said: “I used to write the revelation for the Prophet, and when revelation came to him affliction overtook him and perspired profusely like small pearls, then he felt at peace again .” b. His body became very heavy. ‘Ᾱ’ishah said that it happened that revelation came to the Prophet while he was on his riding she camel. The camel felt the heaviness of him that she knelt and hit the ground with her inner neck. It also happened that the Prophet was leaning on the leg of Zayd ibn Thābit. Zayd said:

:‫ َو َح َّتى أَقُو َل‬،‫آن‬ ِ ْ‫" َح َّتى َت َكا َد ِرجْ لِي َت ْن َكسِ ُر مِنْ ِث َق ِل ْالقُر‬ )‫َل أَ ْمشِ ي َعلَى ِرجْ لِي أَ َبدا" (رواه الطبراني‬ “The Qur’ān was so heavy, that my legs almost became broken, and said that I would not be able to walk again.” (Reported by al-Ṭabrānī) c. He heard sound like clinking, heard by the companions like the hum of bees. َ ‫َعنْ ُع َم َر ْب ِن ْا‬ ِ َّ ‫لخطا‬ ِ ‫ُول‬ َ ‫ّللا‬ َ ‫" َك‬:‫ب َقا َل‬ ُ ‫صلَّى ّللا‬ ِ ‫ان إِ َذا َن َز َل َعلَى َرس‬ )‫َعلَ ْي ِه َو َسلَّ َم ْال َوحْ ُي يُسْ َم ُع عِ ْن َد َوجْ ِه ِه د َِوي َك َد ِويِّ ال َّنحْ ِل" (رواه أحمد‬ ‘Umar ibn al-Khaṭṭāb said: “When revelation came to the Messenger of Allah s.a.w. hum was heard at his face like the hum of bees” (Reported by Ahmad) d. His face changed. ‫ّللا إِ َذا أ ُ ْن ِز َل‬ ِ ‫ان َن ِبي‬ َ ‫" َك‬:‫ قال‬:‫ َقا َل‬،ِ‫ْن الصَّا ِمت‬ ِ ‫َعنْ ُع َبا َد َة ب‬ )‫ َو َت َر َّب َد َوجْ ُه ُه" (روام مسلم‬،‫ك‬ َ ِ‫ب لِ َذل‬ َ ‫َعلَ ْي ِه ُك ِر‬ ‘Ubādah ibn al-Ṣāmit said: “When the Prophet of Allah received revelation he felt distress from it, and his face turned grey (Reported by Muslim) e. He tilted his head and covered it with a cloth. ‫ان ال َّن ِبي إِ َذا أ ُ ْن ِز َل َعلَ ْي ِه ْال َوحْ ُي‬ َ ‫ « َك‬:‫ َقا َل‬،ِ‫ْن الصَّا ِمت‬ ِ ‫َعنْ ُع َبا َد َة ب‬ »‫ َفلَمَّا أ ُ ْتل َِي َع ْن ُه َر َف َع َر ْأ َس ُه‬،‫ُوس ُه ْم‬ َ ‫س أَصْ َحا ُب ُه ُرء‬ َ ‫س َر ْأ َس ُه َو َن َك‬ َ ‫َن َك‬ Ubādah ibn al-Ṣāmit said: “When the Prophet of Allah received revelation he tilted his head and covered it with a cloth, and his companions also covered their heads. After the revelation was read to him his lifted his head.

f. Snoring was heard from him like that of the young camel. Ya‘lā ibn Umayyah said: “I wish I could see the Prophet when revelation was being sent down to him.” ‘Umar asked him if he really wanted to see him in that condition. When he said, “yes”, ‘Umar lifted his clothes and snored like the snore of the young camel. All these indicate the severity in receiving revelation, which has been mentioned by Allah when he says: )5:‫ك َق ْول َثقِيل (المزمل‬ َ ‫إِ َّنا َس ُن ْلقِي َعلَ ْي‬ Verily, We shall send down to you a weighty Word (Q. 73:5) Commentators of the Qur’ān say that the revelation itself is weighty, such as the above examples; others say that the application of its injunction and prohibition is weighty. Similarly, the following verse indicate the difficulty in applying the injunctions and prohibition in the Qur’ān, ‫ّللا‬ ِ َّ ‫ص ِّدعا مِنْ َخ ْش َي ِة‬ َ ‫آن َعلَى َج َبل لَ َرأَ ْي َت ُه َخاشِ عا ُم َت‬ َ ْ‫لَ ْو أَ ْن َز ْل َنا َه َذا ْالقُر‬ َ َ ‫َوت ِْل‬ )21:‫الحشر‬21( ‫ُون‬ َ ‫اس لَ َعلَّ ُه ْم َي َت َف َّكر‬ ِ ‫ك ْاأل ْم َثا ُل َنضْ ِر ُب َها لِل َّن‬ Had We send down this Qur’ān on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.(Q. 59:21) [TO BE CONTINUED] (CIVIC, 17.01.14) Bibliography: Von Denffer, Ahmad. ‘Ulūm al-Qur’ān. Kuala Lumpur: A.S. Nordeen, 1991 ‫المكتبة الشاملة‬ )‫ هـ‬311 .‫تفسير الطبري (ت‬ http://vb.tafsir.net/tafsir35685 http://askaquestionto.us/question-answer/revealedbook/howmany-verses-ayahs-are-there-in-the-quran

7. REASONS FOR SENDING DOWN THE QUR’ᾹN IN STAGES (2) Other reasons for sending down the Qur’an in stages are as follows: 3. To gradually implement the Sharī‘ah (Islamic law). There were many Arab traditions contrary to Islam which were difficult to abandon, and should be abolished gradually, such as the following: a. Drinking alcohol. It was abolished in three stages: More harm in drinking alcohol than benefit, in the verse: ََ‫لَفيه َماَإ ْثمََ َكبيرََ َو َم َناف َُعَلل َّناس‬ َْ ُ‫كَ َعنََ ْال َخمْرََ َو ْال َميْسرََق‬ ََ ‫َيسْ أَلُو َن‬ َ )912َ:‫َوإ ْث ُم ُه َماَأَ ْك َب َُرَمنََْ َن ْفعه َماَ…(البقرة‬ They ask you (O Muhammad) concerning alcoholic drink and gambling. Say, “In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit… (Q. 2:219) Prohibition of approaching prayer while one is being drunk, as in the verse, ‫ارىَ َح َّتى‬ َ َ َ‫ينَآ َم ُنوا‬ ََ ‫َياَأَ ُّي َهاَالَّذ‬ َ ‫لَ َت ْق َربُواَالص َََّلََةَ َوأَ ْن ُت َْمَ ُس َك‬ )34:‫ونَ…(النساء‬ ََ ُ ‫َ َتعْ لَمُوا َماَ َتقُول‬ O you who believe! Approach not the prayer while you are in a drunken state until you know (the meaning) of what you utter…(Q. 4:43) Drinking alcohol became fully and explicitly prohibited, as in the verse, ََ‫صابََُ َو ْاْلَ ْز َل َُمَرجْ س‬ ََ ‫َياَأَ ُّي َهاَالَّذ‬ َ ‫ينَآ َم ُنواَإ َّن َماَ ْال َخ ْم َُرَ َو ْال َميْس َُرَ َو ْاْلَ ْن‬ )29:‫ُونَ(المائدة‬ ََ ‫منََْ َع َملََال َّش ْي َطانََ َفاجْ َتنبُوَهَُلَ َعلَّ ُك َْمَ ُت ْفلح‬ O you who believe! Intoxicants (all kinds of alcoholic drinks, and gambling, and slaughtered animals for stone altars, and arrows for seeking luck or decision are an abomination of Satan’s handiwork. So avoid (all of) that (abomination) in order that you may be successful. (Q. 5:90)

b. Introducing the law of inheritance. Before and the early period of Islam women could not have inheritance, they themselves were even objects of inheritance and parts of the possession of men. Then the Qur’an gave them share in the inheritance, as in the verse: َ‫ك‬ ََ ‫ُونَ َولل ِّن َساءََ َنصيبََممَّاَ َت َر‬ ََ ‫كَ ْال َوال َدانََ َو ْاْلَ ْق َرب‬ ََ ‫للرِّ َجالََ َنصيبََممَّاَ َت َر‬ ً ‫لَم ْن َُهَأَوََْ َك ُث ََرَ َنصيبًاَ َم ْفرُو‬ َ ََ)7:‫ضاَ(النساء‬ ََّ ‫ُونَممَّاَ َق‬ ََ ‫َ ْال َوال َدانََ َو ْاْلَ ْق َرب‬ Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind. (Q. 4:7) It is commonly known that female relatives get half of the share of male relative of the deceased. Allah says in the Qur’ān: َ )11:‫ (النساء‬...ََ‫ظَ ْاْل ُ ْن َث َييْن‬ َِّ ‫لَ َح‬ َُ ‫ّللا َُفيَأَ ْو َلد ُك َْمَل َّلذ َكرََم ْث‬ ََّ َ‫يُوصي ُك َُم‬ Allah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females; …(Q. 4:11) This seems to be unfair for people who misunderstand Islam. The share of inheritance is based on closeness to the deceased and the responsibility of maintaining his and the younger generation. As a wife, she and her children’s maintenance is her husband’s responsibility as a provider, although she is rich. As a mother, it is the responsibility of her son; as a daughter, her father; as a sister, her brother. Women in Islam, according to Islamic law, are well-protected by her male relatives. The fact that women inherit less than men in Islam, is only part of the truth, and not the whole truth. They can inherit as much as men, if the deceased left children, the mother and the father received each one-sixth of the inheritance. Allah says: )11:‫انَ َل َُهَ َو َلدََ(النساء‬ ََ ‫كَإنََْ َك‬ ََ ‫لَ َواحدََم ْن ُه َماَال ُّس ُدسََُممَّاَ َت َر‬ َِّ ‫َ َوْلَ َب َويْهََل ُك‬... …; for parents, a sixth share of inheritance to each if the deceased left children. (Q. 4:11)

The brothers and sisters of the deceased from the same mother will also inherit equal portions. Women can inherit more than men. If a woman has three half-brothers of the same father, she gets half of the inheritance of the father, and the remaining half is distributed equally among the three half-brothers. Women can inherit the whole inheritance. If she dies leaving a husband, a full-sister and a brother by her father, the husband and the full-sister each will get half, and the halfbrother will get nothing. c. Establishment of Islamic marriage institution. The number of wives is limited to four. Allah says in the Qur’ān, ُ ‫لَ ُت ْقس‬ َ َ‫ن‬ ََ ‫ابَ َل ُك َْمَم‬ ََ ‫طواَفيَ ْال َي َتا َمىَ َفا ْنكحُواَ َماَ َط‬ َ َّ َ‫َوإنََْخ ْف ُت َْمَأ‬ َ َ‫ت‬ َْ ‫لَ َتعْ دلُواَ َف َواح َدًَةَأَوََْ َماَ َملَ َك‬ َ َّ َ‫اعَ َفإنََْخ ْف ُت َْمَأ‬ ََ ‫ثَ َو ُر َب‬ ََ ‫ال ِّن َساءََ َم ْث َنىَ َو ُث ََل‬ َ )4:‫لَ َتعُولُواَ(النساء‬ َ َّ َ‫كَأَ ْد َنىَأ‬ ََ ‫أَ ْي َما ُن ُك َْمَ َذل‬ َAnd if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (the slave) that your right hands possess. This is nearer to prevent your from doing injustice (Q. 4:3) ‘Urwah ibn al-Zubayr asked his aunt ‘Ᾱ’shah the meaning of the above verse. She said, ”O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty tempt him to marry her without giving her and adequate dowry which might have been given by another suitor. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable dowry; otherwise, they were ordered to marry woman besides them.” (Recorded by Bukhari)

Ghīlān ibn Salamah al-Thaqafī had ten wives when he became Muslim, and the Prophet s.a.w. said to him, “Choose any four of them (and divorce the rest).” (Recorded by Ahmad) But if you fear that you will not be able to do justice between your wives by marrying more than one, then marry only one wife, or satisfy yourself with only female captives, for it is not obligatory to treat them equally, rather it is recommended. So, if one does so, that is good, and if not, there is no harm on him.َ)‫َ(تفسيرَابنَكثير‬ ‫َلَ َتميلُوا‬ َ َ ‫ْنَال ِّن َساءََ َولَوََْ َح َرصْ ُت َْمَ َف‬ ََ ‫َولَنََْ َتسْ َتطيعُواَأَنََْ َتعْ دلُواَ َبي‬ َ‫ان‬ ََ ‫ّللاَ َك‬ َََّ َََّ‫لَ ْال َميْلَََ َف َت َذرُو َهاَ َك ْال ُم َعلَّ َقةََ َوإنََْ ُتصْ لحُواَ َو َت َّتقُواَ َفإن‬ ََّ ‫َ ُك‬ )192:‫َغفُورً اَ َرحيمًاَ(النساء‬ You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much (to one of them be giving her more of your time and provision) so as to leave (the other) hanging (i.e., neither divorced or married). And if you do justice, and do all that is right and fear Allah (by keeping away from all that is wrong), then Allah is Ever Oft-Forgiving, Most Merciful. (Q. 4:129) It is totally wrong to say that polygamy is prohibited in Islam because Allah said that “if you fear that you shall not be able to deal justly (with them), then only one (wife)” and “you will never be able to do perfect justice between wives even if it is your ardent desire.” The verse continues with “do not incline too much to one of them and leave the other as if she is neither married nor divorced.” You cannot love your wives equally, just like you cannot love your children equally, but you can treat them equally. Early commentators of the Qur’an say that it is the matter of love and intimacy which cannot be dealt justly. Moreover, polygamy is the only legal Islamic solution for solving the problem of having too many women compared to

men. It would be better for her to be a second wife than to live all her life alone without any chance of having babies. For those who practice polygamy with injustice, the Prophet said:َ َ ََ‫تَ َل َُهَام َْرأَ َتان‬ َْ ‫َ َمنََْ َكا َن‬:‫ل‬ ََ ‫ّللا َُ َع َليْهََ َو َسلَّ ََمَ َقا‬ َ َ‫صلَّى‬ َ ََِّ‫َ َعنََال َّنبي‬،‫َعنََْأَبيَه َُري َْر َة‬ )‫َ َوش ُّق َُهَ َمائلََ (رواهَأبوَداؤدَوَالدارمي‬،‫َ َجا ََءَ َي ْو ََمَ ْالق َيا َمة‬،‫لَإلَىَإحْ َدا ُه َما‬ ََ ‫َف َما‬ Abu Hurayrah narrated that the Prophet s.a.w. said, “Whoever has two wives and leans to one of them, he will be raised in the Hereafter with half of his body bending down.” (Reported by Abū Dā’ūd and al-Dārimī) The Qur’an also regulates whom a Muslim is allowed and not allowed to marry. Allah said: ََ ‫فَإ َّن َُهَ َك‬ ‫ان‬ ََ َ‫لَ َماَ َق َْدَ َسل‬ َ َّ ‫نَال ِّن َساءََإ‬ ََ ‫حَآ َباؤُ ُك َْمَم‬ ََ ‫لَ َت ْنكحُواَ َماَ َن َك‬ َ َ ‫َو‬ َ َ‫تَ َعلَ ْي ُك َْمَأ ُ َّم َها ُت ُك َْمَ َو َب َنا ُت ُك َْمَ َوأَ َخ َوا ُت ُك َْم‬ َْ ‫َحُرِّ َم‬.َ‫يَل‬ َ ً ‫َفاح َش ًَةَ َو َم ْق ًتاَ َو َسا ََءَ َسب‬ َّ َ‫اتَ ْاْل ُ ْختََ َوأ ُ َّم َها ُت ُك َُم‬ َ َ‫ضعْ َن ُك َْم‬ َُ ‫اتَ ْاْلَخََ َو َب َن‬ َُ ‫َو َعمَّا ُت ُك َْمَ َو َخ َال ُت ُك َْمَ َو َب َن‬ َ ْ‫الَلتيَأَر‬ َّ َ‫اتَنَ َسائ ُك َْمَ َو َر َبائ ُب ُك َُم‬ َ ‫الَلتيَفيَ ُحجُور ُك َْم‬ َُ ‫ضا َعةََ َوأ ُ َّم َه‬ ََ ‫َوأَ َخ َوا ُت ُك َْمَم‬ َ َّ‫نَالر‬ َّ َ‫منََْن َسائ ُك َُم‬ َ ‫حَ َعلَ ْي ُك َْم‬ ََ ‫َلَ ُج َنا‬ َ َ ‫الَلتيَدَ َخ ْل ُت َْمَبهنَََّ َفإنََْلَ َْمَ َت ُكو ُنواَدَ َخ ْل ُت َْمَبهنَََّ َف‬ َ َ‫لَ َماَ َق َْد‬ َ َّ ‫ْنَ ْاْل ُ ْخ َتيْنََإ‬ ََ ‫ينَمنََْأَصْ ََلب ُك َْمَ َوأَنََْ َتجْ َمعُواَ َبي‬ ََ ‫لَأَ ْب َنائ ُك َُمَالَّذ‬ َُ ‫َ َو َح ََلئ‬ َ َ‫ت‬ َْ ‫لَ َماَ َملَ َك‬ َ َّ ‫نَال ِّن َساءََإ‬ ََ ‫اتَم‬ َُ ‫ص َن‬ ََ ‫ّللاَ َك‬ َََّ َََّ‫فَإن‬ ََ َ‫َسل‬ َ ْ‫ََ َو ْالمُح‬.‫انَ َغفُورً اَ َرحيمًا‬ َ َ‫لَ َل ُك َْمَ َماَ َو َرا ََءَ َذل ُك َْمَأَنََْ َت ْب َت ُغوا‬ ََّ ‫ّللاَ َعلَ ْي ُك َْمَ َوأُح‬ ََّ َ‫اب‬ ََ ‫أَ ْي َما ُن ُك َْمَك َت‬ )24-99:‫َ(النساء‬...‫ين‬ ََ ‫ْرَ ُم َسافح‬ ََ ‫ينَ َغي‬ ََ ‫بأَم َْوال ُك َْمَمُحْ صن‬ And marry no women whom your fathers married; except what has already passed; indeed it was shameful and most hateful, and an evil way. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your foster mothers who gave you suck, your foster milk suckling sisters, your wives’ mothers, your step-daughters under your guardianship, born of your wives to whom you have gone in, but there is no sin on you if you have not gone in them (to marry their daughters), the wives of your sons who (spring) from your own loins, and

two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful. Also (forbidden are) women already married, except those (slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with dowry from your property, desiring chastity, not committing illegal sexual intercourse… (Q. 4:222-24) When the Quraysh idolaters talked about the marriage of the Prophet to Zaynab bin Jaḥsh, the divorced wife of his adopted son Zayid ibn Ḥārithah, the above verse was revealed to indicate that Zayd was not the Prophet’s son of his loins (but just an adopted son), and it was revealed, َ )3:‫لَأَ ْدع َيا َء ُك َْمَأَ ْب َنا َء ُك َْم َ[سورةَاْلحزاب‬ ََ ‫ َو َماَ َج َع‬...َ َ … nor has He made your adopted َ sons your real sons.. (Q. 33:4) َ )39َ:‫ََ(اْلحزاب‬...َ‫انَم َُحمَّدََأَ َباَأَ َحدََمنََْر َجال ُك َْم‬ ََ ‫ََ َماَ َك‬ Muhammad is not the father of any of your men… (Q. 33:40) Although it is mentioned only the prohibition of marrying a woman and her sister at a time, the Prophet as a law-maker prohibited also from marrying a woman with her aunt at a time. d. Regulating ḥālāl (permitted) and ḥarām (prohibited) food. The Makkan idolaters ate carrion claiming that it was Allah’s slaughter. Allah prohibited it, and many other things, as in the following verse: َ‫ّللاَبه‬ ََّ ََ‫لَل َغيْر‬ ََّ ‫تَ َعلَ ْي ُك َُمَ ْال َم ْي َت َُةَ َوال َّد َُمَ َولَحْ َُمَ ْالخ ْنزيرََ َو َماَأُه‬ َْ ‫حُرِّ َم‬ َ َ‫لَ َما‬ َ َّ ‫لَال َّس ُب َُعَإ‬ ََ ‫يح َُةَ َو َماَأَ َك‬ َ ‫َ َو ْال ُم ْن َخن َق َُةََ َو ْال َم ْوقُو َذَةَُ َو ْال ُم َت َر ِّد َي َُةَ َوال َّنط‬ َ )4:‫َ(المائدة‬... ََ‫حَ َعلَىَال ُّنصُب‬ ََ ‫َذ َّك ْي ُت َْمَ َو َماَ ُذب‬ Forbidden to you (for food) are: dead animals [not slaughtered], blood, the flesh of swine, and that َ which Allah’s Name has not been mentioned while slaughtering (that which has been slaughtered as

a sacrificeَ for others than Allah or idols) and that which has been killed by strangling or a violent blow, or by a headlong fall, or by the goring of horns, and that which has been (partly) eaten byَa wild animal, unless you are able to slaughter it (before its death), and that َwhich is sacrificed (slaughtered) on stone-altars...(Q. 5:3) There are other things prohibited through the sayings of the Prophet, such as the flesh of predators, carnivorous (flesh eating animals), such as: lions, haws, etc. Things permitted to eat as food are as follows: َّ َ‫لَلَ ُك َُم‬ َ ‫اب‬ ََ ‫ينَأُو ُتواَ ْالك َت‬ ََ ‫اتَ َو َط َعا َُمَالَّذ‬ َُ ‫الط ِّي َب‬ ََّ ‫ْال َي ْو ََمَأُح‬ )5:‫(المائدة‬...َ‫حلََلَ ُك َْمَ َو َط َعا ُم ُك َْمَحلََلَ ُه َْم‬ Made lawful to you this day are pleasant things [all kinds of ḥalāl (lawful) foods which Allah has made lawful. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) isَlawful to you and yours is lawful to them... (Q. 5:5) These are some examples of the gradual introduction of Islamic laws through revelation sent down in stages to the heart of Prophet Muhammad s.a.w. (CIVIC, 24.01. 2014) [TO BE CONTINUED] Bibliography: ‫المكتبةَالشاملة‬ َ )‫َهـ‬419َ.‫َتفسيرَالطبريَ(ت‬ َ )‫َهـ‬773َ.‫تفسيرَإبنَكثيرَ(ت‬ http://www.onislam.net/english/ask-about-islam/society-andfamily/status-of-women/167166-islamic-inheritance-lawsinherently-unjust.html http://www.kantakji.com/fiqh/files/mawareeth/4015.pdf

8. REASONS FOR SENDING DOWN THE QUR’ᾹN IN STAGES (3) Other reasons for sending down the Qur’an in stages are as follows: 4. To adapt to emerging events and issues. The Qur’an was revealed to solve problems emerging from new events. Allah said: ‫اب ِت ْب َيا ًنا لِ ُكل َشيْ ء َو ُه ًدى َو َرحْ َم ًة‬ َ ‫ك ْال ِك َت‬ َ ‫َو َن َّز ْل َنا َعلَ ْي‬ )88 :‫ِين (النحل‬ َ ‫َو ُب ْش َرى ل ِْلمُسْ لِم‬ … And We have sent down to you the Book as an exposition of everything, a guidance a mercy, and glad tidings for those who submitted themselves (to Allah as Muslims) (Q. 16:89) a. Some un-Islamic Arab’s traditions and practices were abolished, such as adoption and ẓihār. In Islam adoption is merely being a foster parent, and there is no blood relationship with him. The child remains the son or daughter of his or her biological parents. This issue has been dealt with in my khutbah in Selected Khutab Book 4, under the topic “The Institution of Marriage in Jeopardy.” With regard to ẓihār Khawlah bint Tha‘labah complained to the Prophet that her husband Aws ibn al-Ṣāmit said to her ‫ت‬ ِ ‫أَ ْن‬ ْ‫“( َعلَيَّ َك َظه ِْرأُمي‬you are to me like my mother’s back”), a preIslamic form of divorce consisting in the words of repudiation called ẓihār. Then revelation came to explain the invalidity of this kind of divorce and the penalty for the offender in the following verses: َّ ‫ّللا َو‬ َّ ‫َق ْد َسم َِع‬ ‫ّللا ُ َيسْ َم ُع َت َحاوُ َر ُك َما‬ ِ َّ ‫ك فِي َز ْو ِج َها َو َت ْش َتكِي إِلَى‬ َ ُ ‫ّللا ُ َق ْو َل الَّتِي ُت َجا ِدل‬ ‫ُون ِم ْن ُك ْم مِنْ ن َِسائ ِِه ْم َما هُنَّ أ ُ َّم َهات ِِه ْم إِنْ أ ُ َّم َها ُت ُه ْم إِ َّّل‬ َ ‫ِين ُي َظا ِهر‬ َ ‫ الَّذ‬.‫ّللا َسمِيع بَصِ ير‬ َ َّ َّ‫إِن‬ َّ ‫ِين‬ َ ‫ َوالَّذ‬.‫ّللا لَ َعفُو َغفُور‬ َ ُ ‫الَّلئِي َولَ ْد َن ُه ْم َوإِ َّن ُه ْم لَ َيقُول‬ َ َّ َّ‫ون ُم ْن َكرً ا م َِن ْال َق ْو ِل َو ُزورً ا َوإِن‬ ‫ون لِ َما َقالُوا َف َتحْ ِري ُر َر َق َبة مِنْ َقب ِْل أَنْ َي َت َماسَّا َذلِ ُك ْم‬ َ ‫ُون مِنْ ِن َسائ ِِه ْم ُث َّم َيعُو ُد‬ َ ‫ُي َظا ِهر‬ ُ ‫وع‬ َّ ‫ون ِب ِه َو‬ ‫ْن مِنْ َقب ِْل‬ َ ُ ‫ّللا ُ ِب َما َتعْ َمل‬ َ ‫ظ‬ َ ‫ُت‬ ِ ‫ْن ُم َت َت ِاب َعي‬ ِ ‫ َف َمنْ لَ ْم َي ِج ْد َفصِ َيا ُم َشه َْري‬.‫ون َخ ِبير‬ ‫اّلل َو َرسُولِ ِه‬ ِ َّ ‫ك لِ ُت ْؤ ِم ُنوا ِب‬ َ ِ‫ين مِسْ كِي ًنا َذل‬ َ ‫أَنْ َي َت َماسَّا َف َمنْ لَ ْم َيسْ َتطِ عْ َفإِ ْط َعا ُم سِ ت‬ )4-1:‫ين َع َذاب أَلِيم (المجادلة‬ ِ َّ ‫ك ُح ُدو ُد‬ َ ‫ّللا َول ِْل َكاف ِِر‬ َ ‫َوت ِْل‬ Indeed, Allah has heard the statement of her that

disputes with you (O Muhammad) concerning her husband, and complains to Allah. Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer. Those among you who make their wives unlawful to them by ẓihār, they cannot be their mother. None can be their mothers except those who gave them birth. And verily, they utter an ill word and a lie. And verily, Allah is Oft-Pardoning, Oft-Forgiving. And those who make unlawful to them their wives by ẓihār and wish to free themselves from what they uttered, then (the penalty of this case is) the freeing a slave before they touch each other. That is an admonition to you so that you may not repeat such an ill thing). And Allah is Well-Acquainted with what you do. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty miskīn (needy persons). That is in order that you may have perfect Faith in Allah and His Messenger. These are the limits set by Allah. And for the disbelievers, is a painful torment. (Q. 58 :1-4). So, the penalty of it, before they touch each other as husband and wife, is to free a slave, or if he can’t or no more slave to free, then fast two successive months if he can, and if not, feed sixty poor people. b. Emerging issues such as the distribution of the spoils of war. After the battle Badr that took place on Friday 17 Ramadan 2 AH/17 March, 624 CE, groups Muslim army disputed about the distribution of the spoils of war. Some of them pursued the enemy inflicting utter defeat and casualties; another group came collected the spoils of war; and another group surrounded the Prophet to protect him from any surprise attack against him. They did not know how to distribute them fairly. Sa‘d ibn Mālik who participated in the battlefield came to the Prophet with a sword and said: “O Allah’s Messenger, Allah has brought comfort to me today over the idolaters, so grant me this sword. He said, ‘This sword is neither yours nor mine;

put it down.’ So I put it down, but said to myself, ‘The Prophet might give this sword to another man who did not fight as fiercely as I did.’ Then the Prophet came to me, and said, ‘O Sa‘d, you have asked me the sword, and it was not mine. Now it has become mine, and it is for you.’ The he cited the following verse: ‫ّللا َوأَصْ لِحُوا‬ ِ َّ ِ ‫ال قُ ِل ْاْلَ ْن َفا ُل‬ َ ‫َيسْ أَلُو َن‬ ِ ‫ّلل َوالرَّ س‬ ِ ‫ك َع ِن ْاْلَ ْن َف‬ َ َّ ‫ُول َفا َّتقُوا‬ َ ‫َذ‬ )1:‫ِين (اْلنفال‬ َ ‫ّللا َو َرسُولَ ُه إِنْ ُك ْن ُت ْم م ُْؤ ِمن‬ َ َّ ‫ات َب ْي ِن ُك ْم َوأَطِ يعُوا‬ They asked you (O Muhammad) about the spoils of war. Say: the spoils are for Allah and the Messenger.” So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad) if you are believers.(Q. 8:1) (Reported by Aḥmad. Abū Dā’ūd, al-Tirmidhī, al-Nasā’ī and al-Bayhaqī) This means, in the beginning, the whole spoils of war were for Allah who gave them to the Prophet at his disposal. Then another revelation was revealed as follows: ‫ُول َولِذِي ْالقُرْ َبى‬ ِ َّ ِ َّ‫َواعْ لَمُوا أَ َّن َما َغنِمْ ُت ْم مِنْ َشيْ ء َفأَن‬ ِ ‫ّلل ُخ ُم َس ُه َولِلرَّ س‬ ‫ّلل َو َما أَ ْن َز ْل َنا َعلَى َع ْب ِد َنا َي ْو َم‬ ِ ‫يل إِنْ ُك ْن ُت ْم آ َم ْن ُت ْم ِبا‬ ِ ‫ْن الس َِّب‬ ِ ‫ِين َواب‬ ِ ‫َو ْال َي َتا َمى َو ْال َم َساك‬ )41:‫ان َوّللا ُ َعلَى ُكل َشيْ ء َقدِير (اْلنفال‬ ِ ‫ان َي ْو َم ْال َت َقى ْال َج ْم َع‬ ِ ‫ْالفُرْ َق‬ And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah, and to the the Messenger, and to the near relatives (of the Messenger), the orphans, the poor, and the wayfarer, if you have believed in Allah and in that which We sent down to Our servant on the Day of Criterion, the Day when the two forces met; and Allah is able to do all things. (Q. 8.:41) As everything belongs to Allah, His share in the spoils of war is intended for the Prophet. The four-fifth of the spoils of was divided among the fighters, and the remaining one-fifth was divided among the Muslims: the Prophet’s near relatives (as they were not allowed to receive ṣadaqah. i.e., charity(, the orphans, the poor, and the wayfarer. The ṣaḥābah (companions

of the Prophet) were very happy, especially ‘Alī ibn Abī Ṭālib, who received from the share an old camel mare, when he had nothing, while he was engaged with Fāṭimah, the Prophet’s youngest daughter. That was in the early period of Islam. Nowadays, as Muslim soldiers receive salaries, military equipment and trainings, even pensions for them and their families from their respective governments, this regulation is no longer applied, dormant and probably forever. c. People ask the Prophet many questions, and Allah gives the answer. The Prophet s.a.w. kept warning the pagan Quraysh tribe in Makkah about the coming of the Hour, and when they asked when it would happen, Allah revealed to him the following verses: َ ‫ فِي َم أَ ْن‬.‫َّان مُرْ َسا َها‬ ‫ك‬ َ ‫ إِ َلى َرب‬.‫ت مِنْ ذ ِْك َرا َها‬ َ ‫ك َع ِن السَّا َع ِة أَي‬ َ ‫َيسْ أَلُو َن‬ َ ‫ إِ َّن َما أَ ْن‬.‫ُم ْن َت َها َها‬ ‫ َكأ َ َّن ُه ْم َي ْو َم َي َر ْو َن َها َل ْم َي ْل َب ُثوا إِ َّّل‬.‫ت ُم ْن ِذ ُر َمنْ َي ْخ َشا َها‬ )44-44:‫َعشِ ي ًَّة أَ ْو ض َُحا َها (النازعات‬ They ask you (O Muhammad) about the Hour – when will be its appointed time? You have no knowledge to say anything about it. To your Lord belongs (the knowledge of) the term thereof. You (Muhammad) are only a warner for those who fear it. The Day they see it (it will be as if they had not tarried (in this world) except an afternoon or a morning. (Q. 79:42), In the following verse Allah told the Prophet the answer to their question: ‫َّان مُرْ َسا َها قُ ْل إِ َّن َما عِ ْل ُم َها عِ ْن َد َربي َّل ي َُجلي َها ل َِو ْق ِت َها‬ َ ‫ك َع ِن السَّا َع ِة أَي‬ َ ‫َيسْ أَلُو َن‬ ْ َ‫إِ َّّل ه َُو َثقُل‬ ‫ك َحفِي‬ ِ ‫ت فِي ال َّس َم َاوا‬ َ ‫ك َكأ َ َّن‬ َ ‫ض َّل َتأْتِي ُك ْم إِ َّّل َب ْغ َت ًة َيسْ أَلُو َن‬ ِ ْ‫ت َو ْاْلَر‬ )181 :‫ُون (اْلعراف‬ ِ َّ ‫َع ْن َها قُ ْل إِ َّن َما عِ ْل ُم َها عِ ْن َد‬ َ ‫اس َّل َيعْ لَم‬ ِ ‫ّللا َو َلكِنَّ أَ ْك َث َر ال َّن‬ They ask you about the Hour (Day of Resurrection)” “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heaven and the earth. It shall not

come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge there of is with Allah (Alone), but most of mankind know not.” (Q. 7:187) The famous Qur’an commentator al-Ṭabarī (d. 310/843) said that people asked the Prophet about the crescents, being hidden, then appeared and then change of their condition with increase and decrease in size, unlike the sun which never decreases or increases in size. This question does not need scientific explanation which is beyond their understanding. The Prophet was not an astronomer to teach astronomy, but a Prophet to guide people to the right path. Allah said: ُ ‫ِي َم َواق‬ )188:‫اس َو ْال َحج (البقرة‬ َ ‫ك َع ِن ْاْلَ ِهلَّ ِة قُ ْل ه‬ َ ‫َيسْ أَلُو َن‬ ِ ‫ِيت لِل َّن‬ They ask you (O Muhammad) about the crescents. Say, “These are signs to mark fixed periods of time for mankind and for the pilgrimage…” (Q. 2:189) So, the change of the crescents is to make them mark their acts of worship, the ‘iddah (the period of time a divorced woman or a widow is required to wait before remarrying) of their women, time for paying their debt and rent, for fasting and breaking their fast, and the time of their ḥajj (pilgrimage to Makkah). The expression ... ‫ قُل‬... ‫“( َيسْ أَلُو َن َك َع ِن‬They ask you about…say …”) is mentioned in five verses, namely, about the crescents (Q. 2:189), about fighting the Sacred months (Q. 2:217), about alcohol (Q. 2:219), about the Day of Resurrection (Q. 7:189), and about the spoils of war (Q. 8:1). One verse, namely, Q. 79:42 about time of the Hour , as mentioned earlier, is without asking the Prophet to give them the answer with ‫“( قُل‬say”), but Allah Himself told the Prophet not to bother, because nobody except Allah knows when it will happen. Four verses use the conjunction ‫“( َو‬and) in ْ‫ك َعن‬ َ ‫َو َيسْ أَلُو َن‬ ...“And they ask you about…), namely: concerning the orphans (Q. 2:220), what they ought to spend (Q. 2:219),

concerning menstruation (Q. 2:222), concerning the spirit (Q. 17:85), and about Dhu ’l-Qarnayn (Q. 18:83). One verse starts with ... ‫ فَقُ ْل‬...‫ك َع ِن‬ َ ‫“( َو َيسْ أَلُو َن‬And they ask you… then say…) which is concerning the mountains on the Doomsday, as follows: )101:‫ال َفقُ ْل َي ْنسِ فُ َها َربي َنسْ ًفا (طه‬ ِ ‫َو َيسْ أَلُو َن َك َع ِن ْال ِج َب‬ And they ask you about the mountains. (Then) Say: My Lord will carry them from the roots (Q. 20:105). When the following verse was revealed, )40:‫َو َقا َل َر ُّب ُك ُم ْادعُونِي أَسْ َت ِجبْ لَ ُك ْم (غافر‬ And your Lord says: “Call upon Me, I will answer you …” (Q. 40:60) people wished to know when they should call upon Him. Others asked the Prophet how they should call upon Him. Then the following verse was revealed: ُ ‫ان‬ َ ‫َوإِ َذا َسأ َ َل‬ ِ ‫اع إِ َذا َد َع‬ ِ ‫ك عِ َبادِي َعني َفإِني َق ِريب أ ِجيبُ َدعْ َو َة ال َّد‬ ُ ْ‫َف ْل َيسْ َت ِجيبُوا لِي َو ْلي ُْؤ ِم ُنوا ِبي لَ َعلَّ ُه ْم َير‬ )184:‫ون (البقرة‬ َ ‫ش ُد‬ And when My servant ask you (O Muhammad) concerning Me, then surely I am near; I answer the prayer of the suppliant when he calls on Me. So they should answer My call and believe in Me, that they may walk in the right way (Q. 2:186) In this verse when they ask the Prophet about Allah, He Himself answered them directly, without saying ‫() قُ ْل‬say) to the Prophet, that no matter how and where they pray and call upon Him, He is near and hear their prayers and supplication. d. Some Qur’anic verses say about the enemy of Islam, especially the hypocrites and their distinctive feature, such as the following verses: ‫ُون‬ ِ َّ ‫اس َمنْ َيقُو ُل آ َم َّنا ِب‬ َ ‫ ي َُخا ِدع‬.‫ِين‬ َ ‫اّلل َو ِب ْال َي ْو ِم ْاْلخ ِِر َو َما ُه ْم ِبم ُْؤ ِمن‬ ِ ‫َوم َِن ال َّن‬ ‫وب ِه ْم َم َرض‬ َ ‫ُون إِ َّّل أَ ْنفُ َس ُه ْم َو َما َي ْش ُعر‬ َ ‫ِين آ َم ُنوا َو َما َي ْخدَ ع‬ َ ‫ّللا َوالَّذ‬ َ َّ ِ ُ ‫ فِي قُل‬.‫ُون‬ َّ ‫َف َزا َد ُه ُم‬ ً ‫ّللا ُ َم َر‬ ‫ َوإِ َذا قِي َل لَ ُه ْم َّل ُت ْفسِ ُدوا‬.‫ُون‬ َ ‫ضا َولَ ُه ْم َع َذاب أَلِيم ِب َما َكا ُنوا َي ْك ِذب‬

‫ون َولَكِنْ َّل‬ َ ‫ أَ َّل إِ َّن ُه ْم ُه ُم ْال ُم ْفسِ ُد‬.‫ُون‬ َ ‫ض َقالُوا إِ َّن َما َنحْ نُ مُصْ لِح‬ ِ ْ‫فِي ْاْلَر‬ ‫ َوإِ َذا قِي َل لَ ُه ْم آ ِم ُنوا َك َما آ َم َن ال َّناسُ َقالُوا أَ ُنؤمِنُ َك َما آ َم َن ال ُّس َف َها ُء‬.‫ُون‬ َ ‫َي ْش ُعر‬ ‫ِين آ َم ُنوا َقالُوا آ َم َّنا‬ َ ‫ َوإِ َذا لَقُوا الَّذ‬.‫ُون‬ َ ‫أَ َّل إِ َّن ُه ْم ُه ُم ال ُّس َف َها ُء َولَكِنْ َّل َيعْ لَم‬ َّ .‫ون‬ َ ‫َوإِ َذا َخلَ ْوا إِلَى َشيَاطِ ين ِِه ْم َقالُوا إِ َّنا َم َع ُك ْم إِ َّن َما َنحْ نُ مُسْ َته ِْز ُئ‬ ُ ‫ّللا‬ ُ ‫ئ ِب ِه ْم َو َي ُم ُّد ُه ْم فِي‬ ‫ِين‬ ُ ‫َيسْ َته ِْز‬ َ ‫ك الَّذ‬ َ ‫ أُولَ ِئ‬.‫ُون‬ َ ‫ط ْغ َيان ِِه ْم َيعْ َمه‬ ْ ‫ا ْش َت َروُ ا الض َََّّللَ َة ِب ْال ُهدَى َف َما َر ِب َح‬ ‫ار ُت ُه ْم‬ َ ‫ت ت َِج‬ )14-8:‫ِين (البقرة‬ َ ‫َو َما َكا ُنوا ُم ْه َتد‬ And there are some people who say: We believe in Allah and the last day; and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive. There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they used to tell lies. And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers. Now surely they themselves are the mischief makers, but they do not perceive. And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now, surely they themselves are the fools, but they do not know. And when they meet those who believe, they say: We believe; and when they are alone with their Satans, they say: Surely, we are with you, we were only mocking. Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on. (Q. 2:8-16) The hypocrites are the most dangerous enemy of the Muslims, as they have to be treated like Muslims, but Muslims have to be very careful not to be stabbed from behind, as they are enemies in disguise. There is a chapter in the Qur’an called Sūrat al-Munāfiqῡn dealing with the hypocrites of Madinah and its leader, ‘Abdullah ibn Ubayy. I have also dealt with this topic in my khutbah, on Selected Khuṭab, vol. 1 under the topic “Abdullah Bin Ubayy”.

‘Abdullah ibn Ubayy and his followers had slandered ‘Ᾱ’ishah. After waiting for over one month Allah revealed Q. 23:11-13 to clear ‘Ᾱ’ishah of the slander of the hypocrites, and to prove her innocence, as dealt with in the previous khuṭbah dated 13 September 2013. These are some examples of questions and problems answered and solved by the Qur’an in due course. (CIVIC 31.01. 140) :‫المصادر‬ ‫المكتبة الشاملة‬ (‫ هـ‬310 .‫تفسير الطبري (ت‬ )‫ هـ‬114 .‫تفسير إبن كثير (ت‬ http://akhawat.islamway.net/forum/index.php?showtopic=29634 http://ejabat.google.com/ejabat/thread?tid=04eff66438299537

9. REASONS FOR SENDING DOWN THE QUR’ᾹN IN STAGES (4) Other reasons for sending down the Qur’an in stages are: 5. to facilitate memorizing, understanding and applying its contents. The Qur’an was revealed to people where the vast majority of them were illiterate. The pre-Islamic Arabs did not see any importance of writing, and therefore, they preserved their literature in their lips and hearts. Unlike our modern proverb saying, “The weakest ink is better than the strong memory”, their motto was ‫“) العلم في الصدور َل في السُّطور‬Knowledge is in the heart (memory), not in lines (of writing)”. It was not by accident that Allah revealed the Qur’an to people who were endowed with strong memory. Allah says in the Qur’an, َ ‫ه َو الَّذي َب َع‬ ‫ِّين َرسول منهم َيتلو َعلَيهم آ َياته َوي َز ِّكيهم َوي َعلِّمهم‬ َ ‫ث في اْل ِّمي‬ )2:‫ض ََلل مبين (الجمعة‬ َ ‫اب َوالحك َم َة َوإن َكانوا من َقبل لَفي‬ َ ‫الك َت‬ He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (the Qur’an) and Wisdom (i.e. the Sunnah of the Prophet). And verily, they had been before in manifest error. (Q. 62:2) ‘Umar r.a. himself advised people to memorize the Qur’an each in five verses, as it was revealed by Gabriel averagely in five verses. By memorizing they also learned the deep meanings of these verses. The “unlettered ones”, those who were illiterate refer to the Arabs. In another verse those who are illiterate refers to the Arabs as follows: ‫ِّين أَأَسلَمتم َفإن أَسلَموا َف َقد اه َتدَوا َوإن‬ َ ‫اب َواْل ِّمي‬ َ ‫ين أوتوا الك َت‬ َ ‫َوقل للَّذ‬ َّ ‫ك ال َب ََلغ َو‬ )22:‫ّللا َبصير بالع َباد (آل عمران‬ َ ‫َت َولَّوا َفإ َّن َما َعلَي‬ And say to those who were given the Scripture and those who are illiterates: “Do you submit yourselves?” If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is

All-Seer of (His) servants. (Q. 3:20) The Qur’an commentator Ibn Khathīr in his commentary said this: “Mentioning the unlettered ones in specific here does not mean that Muhammad s.a.w. was only sent to them, because the blessing of the Arabs is greater than that of other nations.” He then cited some other verses, including that states that the Prophet was sent to the whole mankind, as follows: َّ ‫قل َيا أَ ُّي َها ال َّناس إ ِّني َرسول‬ )851:‫ (اْلعراف‬... ‫ّللا إ َليكم َجميعا‬ Say (O Muhammad): “O mankind! Verily, I am sent to you all as the Messenger of Allah…” (Q. 7:158) 6. to challenge those who reject the Qur’an as the very words of Allah revealed to Prophet Muhammad s.a.w. and to show its miraculous nature. There were many allegations against Prophet Muhammad s.a.w. by the pagans of Makkah, such as being suffered from epilepsy, being a poet, a magician, a soothsayer, being taught by someone from the Torah and the Injil (Bible), so that he often referred to them in the Qur’an. They said that if it were truly from Allah, and he was a true Messenger as he claimed, they asked him many unreasonable things, such as: ‫ك َج َّنة‬ َ َ‫ون ل‬ َ ‫ أَو َتك‬.‫ك َح َّتى َتفج َر َل َنا م َن اْلَرض َينبوعا‬ َ َ‫َو َقالوا لَن نؤم َن ل‬ َ ‫ أَو تسق َط ال َّس َما َء َك َما َز َعم‬.‫ار خ ََللَ َها َتفجيرا‬ ‫ت‬ َ ‫من َنخيل َوع َنب َفت َفجِّ َر اْلَن َه‬ َّ ‫َعلَي َنا ك َسفا أَو َتأت َي ب‬ ‫ك َبيت من زخرف أَو َتر َقى‬ َ َ‫ون ل‬ َ ‫ أَو َيك‬.‫اّلل َوال َم ََلئ َكة َقبيَل‬ ‫ان َربِّي‬ َ ‫ك َح َّتى ت َن ِّز َل َع َلي َنا ك َتابا َنق َرؤه قل سب َح‬ َ ‫في ال َّس َماء َولَن نؤم َن لرق ِّي‬ ‫اس أَن يؤمنوا إذ َجا َءهم الهدَى إ َّل‬ َ ‫ َو َما َم َن َع ال َّن‬.‫َهل كنت إ َّل َب َشرا َرسول‬ َّ ‫ث‬ َ ‫أَن َقالوا أَ َب َع‬ ‫ون‬ َ ‫ان في اْلَرض َم ََلئ َكة َيمش‬ َ ‫ قل َلو َك‬.‫ّللا َب َشرا َرسول‬ َّ ‫ قل َك َفى ب‬.‫ين َل َن َّزل َنا َعلَيهم م َن ال َّس َماء َملَكا َرسول‬ ‫اّلل َشهيدا‬ َ ‫مط َمئ ِّن‬ )09-02:‫ان بع َباده َخبيرا َبصيرا (اإلسراء‬ َ ‫َبيني َو َبي َنكم إ َّنه َك‬ And they say: “We shall not believe in you (O Muhammad) until you cause a spring gush forth from the earth for us; Or you have a garden of datepalms and grapes, and cause rivers to gush forth in its midst abundantly; O you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah

and the angels before (us) face to face; Or you have a house of zukhruf (like silver and pure gold), or you ascend up into the sky, and even then we will put no faith in your faith in your ascension until you bring down for us a Book that we would read.” Say (O Muhammad): “Glorified (and Exalted) is my Lord [(Allah) above all that they (polytheists) associate with Him]! And I anything but a man, sent as a Messenger?” and nothing prevented men from believing the guidance came upon them, except that they said: “Has Allah sent a man as His Messenger?” Say: “If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.” Say: “Sufficient is Allah for a witness between me and you. Verily, He is Ever WellAcquainted, All-Seer of His slaves.”(Q. 17:90-96) These Makkan pagans even asked the Prophet to send them punishment as evidence of His prophethood. Allah said: ‫َوإ َذا تت َلى َع َليهم آ َيات َنا َقالوا َقد َسمع َنا َلو َن َشاء َلقل َنا مث َل َه َذا إن َه َذا‬ ‫ك َفأَمطر‬ َ ‫ان َه َذا ه َو ال َح َّق من عند‬ َ ‫ َوإذ َقالوا اللَّه َّم إن َك‬.‫إ َّل أَ َساطير اْلَ َّولين‬ َّ ‫ان‬ َ ‫ّللا لي َع ِّذ َبهم َوأَن‬ ‫ت‬ َ ‫ َو َما َك‬.‫ارة م َن ال َّس َماء أَو ائت َنا ب َع َذاب أَليم‬ َ ‫َعلَي َنا ح َج‬ َّ ‫ان‬ )11-18:‫ون (اْلنفال‬ َ ‫ّللا م َع ِّذ َبهم َوهم َيس َتغفر‬ َ ‫فيهم َو َما َك‬ And when Our Verses (of the Qur’an) are recited to them, they say: ”We have heard (the Qur’an); if we wish we can say the like of this. This is nothing but the tales of the ancients.” And (remember) when they said: “O Allah! If this (the Qur’an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.” And Allah would not punish them while you (Muhammad) are among them, nor will He punish them while they seek (Allah’s) Forgiveness. (Q. 8:31-33) One of the Prophet’s arch-enemy, al-Naḍr ibn al-Ḥārith, who frequented the city of Ḥīrah in Persia as a trader, passed by worshippers citing the Bible, bowed down and prostrated

themselves. When he came to Makkah he found the Prophet was doing the same thing, citing the Qur’an, bowed down and prostrated himself. He then said, “We have heard it, if we want we can say something like it,” namely, what he had had heard from the worshippers in Ḥīrah. He was so sure that the Prophet was not sent by Allah, that he asked Allah to rain down stones on them. This reminds us of the late Ahmad Deedat who was so convinced that Jesus had never claimed himself to be God, and never said, “I am God, worship Me,” in any Bible in any language. He said that if they find any, he would worship him, which means, he would be an apostate, a Christian. Although it is true that Allah sent Prophet Muhammad s.a.w. but He would not do what the Quraysh idolaters wished, namely, to punish them, as the Prophet was among them, and many of them asked Allah’s forgiveness. The Qur’an said that Allah is "the creator of everything" َ Q. 6:102; 39:62 and 40:62), and challenged them )‫(خالق ك ِّل َشيئ‬ that their idols could not even create a fly. Allah said, ‫ون من‬ َ ‫ين َتدع‬ َ ‫ب َم َثل َفاس َتمعوا لَه إنَّ الَّذ‬ َ ‫َيا أَ ُّي َها ال َّناس ضر‬ ُّ ‫ّللا لَن َيخلقوا ذ َبابا َولَو اج َت َمعوا لَه َوإن َيسلبهم‬ َّ ‫دون‬ ‫الذ َباب‬ َّ ‫ف‬ ‫ َما َقدَروا‬.‫الطالب َوال َمطلوب‬ َ ‫ضع‬ َ ‫َشيئا َل َيس َتنقذوه منه‬ )37-31:‫ّللا لَ َقوي َعزيز (الحج‬ َ َّ َّ‫ّللا َح َّق َقدره إن‬ َ َّ O people! A parable is set forth, therefore listen to it: surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from it, weak are the invoker and the invoked. They have not estimated Allah His Rightful Estimate. Verily, Allah is All-Strong, All-Mighty.(Q. 22:73-74) Ibn ‘Abbas said that the idolaters overlaid their idols with saffron, then it became dry and the fly took it away. Al-Suddī said that they gave them food, and the fly came and ate it.

The Qur’an commentator al-Qurṭubī (d. 609-669 /1214-1273) gives us three possible meanings here: (a) the idolaters who seek help from the idols to make them nearer to Allah, and the idols themselves which cannot answer their request are both weak; (b) the idols who are unable to protect themselves from the fly that can sting their body and snatch anything from them, and the fly itself are both weak. Even we human beings, let alone the idols, cannot take back our food eaten by flies, after being digested; (c) the idolaters themselves and the idols they are worshiping are both weak. Al-Qurṭubī says further that the fly has four distinctive characteristics: lowliness, weakness, dirtiness, and its great in number. However, the idols could not create even such abased creature, the fly. One of my teachers at the Secondary School in early 50s told us that scientists had successfully made an artificial egg, but it could not hatch. Certainly it could not, as there was no life in it. The pagan Arabs in pre-Islamic and early Islamic period worshiped idols to make them near to Allah. They said, as mentioned in the Qur’an, ‫ين ا َّت َخذوا من دونه أَول َيا َء َما َنعبدهم إ َّل لي َقرِّ بو َنا‬ َ ‫َوالَّذ‬ َّ ‫إلَى‬ )1:‫ (الزمر‬... ‫ّللا زل َفى‬ And those who take protectors (gods) besides Him (say): “We worship them only that they may bring us near to Allah”… (Q. 39:3) The Makkan idolaters’ allegation that the Qur’an was not from Allah, but from the Prophet’s own words was challenged by the Qur’an with the following verses which were revealed in the early period of Islam where the Muslims were still weak: ‫ون اف َت َراه قل إن اف َت َريته َف َعلَيَّ إج َرامي‬ َ ‫أَم َيقول‬ )15 :‫ون (هود‬ َ ‫َوأَ َنا َبريء ممَّا تجرم‬ Or they (the pagans of Makkah) say:

“He (Muhammad) has fabricated it (the Qur’an).” Say: “If I have fabricated it, upon be my crimes, but I am innocent of (all) those crimes which you commit.”(Q. 88:15) The Prophet was told by Allah to tell them, “If I lied it is only me who would bear the consequence of it, not you.” َّ ‫ون لي م َن‬ ‫ّللا َشيئا‬ َ ‫ون اف َت َراه قل إن اف َت َريته َف ََل َتملك‬ َ ‫أَم َيقول‬ ‫ون فيه َك َفى به َشهيدا َبيني َو َبي َنكم َوه َو‬ َ ‫ه َوأَعلَم ب َما تفيض‬ )1 :‫ال َغفور الرَّ حيم (اْلحقاف‬ Or say they: “He (Muhammad) has fabricated it?” Say: “If I have fabricated it, still you have no power to support me against Allah. He knows best of what you say among yourselves concerning it (i.e., this Qur’an)! Sufficient is He as a witness between me and you! And He is Oft-Forgiving, the Most Merciful.” (Q. 46:8) Allah told the Prophet to tell them that had he invented the Qur’an none of them would be able to help him from Allah’s punishment. ‫ك لتنذ َر َقوما َما‬ َ ‫ون اف َت َراه َبل ه َو ال َح ُّق من َر ِّب‬ َ ‫أَم َيقول‬ . )1 :‫ون (السجدة‬ َ ‫ك لَ َعلَّهم َيه َتد‬ َ ‫أَ َتاهم من َنذير من َقبل‬ Or say they: “He (Muhammad) has fabricated it?” Nay, it is the truth from your Lord, so that you may warn a people to whom no warner has come before you (O Muhammad): in order that they may be guided. (Q. 32:3) Here Allah told the Prophet to convince him that the Qur’an is the truth, and his duty was to warn people who had not received any prophet before. ‫ون اف َت َراه قل َفأتوا ب َعشر س َور مثله مف َت َر َيات َوادعوا‬ َ ‫أَم َيقول‬ َّ ‫َمن اس َت َطعتم من دون‬ )81 :‫ين (هود‬ َ ‫صادق‬ َ ‫ّللا إن كنتم‬ Or they say: “He (Muhammad) forged it (the Qur’an).” Say: “Bring you then ten sūrahs (chapters) like it, and call whomsoever you can, other than Allah (to your help!

If you speak the truth” (Q 11:13). ‫ورة مثله َوادعوا َمن اس َت َطعتم‬ َ ‫ون اف َت َراه قل َفأتوا بس‬ َ ‫أَم َيقول‬ َّ ‫من دون‬ )11 :‫ين (يونس‬ َ ‫صادق‬ َ ‫ّللا إن كنتم‬ Or do they say: “He (Muhammad) has forged it?” Say: “Bring, then, a surah (chapter) like it, and call upon whomsoever you can besides Allah, if you are truthful.” (Q. 10:38) Here the challenge of the Qur’an is reduced to one chapter, and the shortest one is sūrat al-Kawthar (chapter 108) consisting of of 3 verses and 10 words. The next short one is sūrat al-‘aṣr (chapter 103) consisting of 3 verses and 14 words, then followed by sūrat al-Ikhlāṣ (chapter 112), consisting of 5 verses and 15 words (if we do not consider wa meaning “and” as one word). Had anyone accepted the challenge, and how far did he succeed or fail, will be dealt with, inshā Allāh, in the next khuṭbah. (CIVIC, 7 February, 2014) :‫المراجع‬ ‫المكتبة الشاملة‬ ‫تفسير الطبري‬ ‫تفسير القرطبي‬ ‫افسير أبن كثير‬ http://akhawat.islamway.net/forum/index.php?showtopic=29634 http://ejabat.google.com/ejabat/thread?tid=04eff66438299537

10. THE ACCEPTANCE OF THE QUR’AN’S CHALLENGE (1) One of the great Muslim scholars in Egypt in the late 20th century was Dr. Ibrāhīm Khalīl. He was a medical doctor, a physician, but interested in Qur’an and comparative study of religions. Among his writings are: ‫وتكلم الجلد – دراسة عن الجلد في العلم و اليهودية و النصرانية و‬ ‫“( السلم‬And Skin Talked – A Study on Skin in Science, Judaism, Christianity, and Islam”), ‫الزلزال في العلم و التوراة والنجيل و القرآن‬ (“Earthquakes in science, the Torah, the Gospel, and the Qur’an”), and ‫“( الدم في العلم و التوراة والنجيل و القرآن‬Blood in Science, the Torah, the Gospel, and the Qur’an”). In 1 January, 1993, Dr. Ibrāhīm Khalīl, published his book entitled ‫(“ لماذا أسلم صديقي و رأي الفاتيكان في تحديات القرآن‬Why My Friend Became Muslim and the View of Vatican on the Challenges of the Qur’an”). It was published at Maktabat al-Turāth al-Islāmī in Cairo, Egypt. In this book Dr. Ibrāhīm Khalīl talked about his colleague and friend whom he does not identify, perhaps for being a Christian, who tried to accept the challenge of the Qur’an by producing something similar to it. His friend, whom we call here “Dr. So-andso”, thought that for a long period of time he would be able to defeat the challenge of the Qur’an and kept dreaming day and night that one day he would be able to write a book entitled ‫وانتهت تحديات‬ ‫[“( القرآن‬The] Qur’an Challenge is Overruled and Obsolete”). He even planned to write some chapters in this book, such as ‫القضاء علي أكبر‬ ‫“( األكاذيب الدينية فى التاريخ‬The Extermination on the Greatest Religious Lies in History”), and ‫“( وأخيرا هزمنا القران بالضربة القاضية‬And finally we defeated the Qur’an with fatal blow”). He dreamed that he would be offered by publishers to publish it, and he would become very rich after being translated into living languages. At the same time this book would awaken the Muslims from their negligence or foolishness in believing in the Qur’an as revelation from God. In his dialogue with the author (Dr. Ibrāhīm Khalīl) Dr. So-andso said that he found that the Qur’an challenges people to produce

one chapter similar to it. He found sūrat al-Ikhlāṣ (chapter 12) which consists of 15 words. Since the challenge has been made for 14 centuries without any response, the author told him to extend the time he needed from two to three months. After three months at the appointed time the author visited Dr. So-and-so. He told him that he had asked the assistance of 174 of his friends, as well as his acquaintance and Christian scholars, but most of them refused to help him, and even advised him to abandon this attempt. But Dr. So-and-so said that 25 persons among his most faithful friends who were enthusiastic for Christianity had promised to assist him, and the author gave him four month time, instead of three months he had requested, to finish the project. He asked the author what would be his reaction if he succeeded in challenging the Qur’an, but the author reversed the question, asking him what would happen if he failed. He said that in that case it would be impossible to reach mutual understanding, and insisted that he would prevail. After four months the author met his friend who looked sad and frustrated. He said that all his friends disappointed him and made groundless excuses, such as lack of time, the death of one of his relatives, etc. despite their mastery of Arabic language, and some of them were notable writers in Egyptian magazines and newspapers. The author reminded him, that the same thing had happened when the Qur’an was revealed, and it was the golden era of Arabic language, and he also offered him to abandon the attempt and to admit his failure. He declined, until he studied the Qur’an word by word, and after two more months he would visit him. After two months Dr. So-and-so visited the author and told him that apparently it would be impossible to produce a chapter similar to that of the Qur’an. But he was optimistic and planned to write an objective book which would turn the world upside down, entitled ‫[“( وانتهت تحديات القرآن‬The] Qur’an Challenge is Overruled and Obsolete”). He said that he had visited many universities in England,

Belgium, Netherlands, France, and the United States where some of its professors master Arabic language more than both of them. They gave Ph.D. title to those who study Arabic language. He would ask each of them to compose a chapter like that of the Qur’an. He had the names and address of universities and educational institutions all over the world, including the names, positions and fields of study of their staffs from a guide book he had bought. He showed the author the letter he would sent to two-thousand universities and institutes of learning, as well as Catholic and Protestant Religious Centres which concerned with Arabic language, Comparative studies of Religion and Oriental studies. In this letter he said that he was a physician of 41 years old, claiming to be Catholic, whereas in fact, he was Orthodox, and gave a different name. The date of the letter was 25 November, 1989, almost 25 years ago. He expected to receive over 2000 reply each with a chapter, so that his book would contain at least 2000 chapters. In his letter in English Dr. So-and-so said that he had a Muslim friend, meaning Dr. Ibrāhīm Khalīl, the author with whom he had discussion about religion, and expected him to become a Christian. But he was surprised to find that the Qur’an had challenged the human beings since 1400 years ago until now to produce a chapter similar to that of the Qur’an, and that chapter 112 contains 15 words only. By accepting the challenge of the Qur’an, it would be expected to be an effective means in conducting a scientific debate with Muslims. He admitted that in spite of his mother tongue being Arabic, he was unable to write fifteen words similar to the chapter of the Qur’an, simply because he had never read it and was not interested in reading it. He requested that a chapter containing at least fifteen words with the highest standard of eloquence similar to that of the Qur’an to be sent to him. He would collect these chapters in a book entitled (“[The] Qur’an Challenge is Overruled and Obsolete” and would be evidence to the Muslims that the Qur’an was not revealed from God. He also said that he had asked his friend to give him 3 till 4 months to complete the book.

When the author asked Dr. So-and-so why he said he was Catholic while he was Orthodox, and why he did not tell them in his letter that he and his friends had failed to make a chapter consisting of fifteen words, his answer was that it was because the majority of the Christians in the West were Catholic, and he did not mentioned his and his friends’ failure because he did not want to set their enthusiasm back in hating and disregarding Islam and the Qur’an. He also request them not mentioned the addresses in his guide book in order that he might get confidential addresses, to whom he would ask them to do the same, and to ensure his success in writing the book. One month, forty days… fifty days had passed, and yet, not a single response was received. Therefore, as a second attempt, he sent the same letter to the same addresses, with three additions in the letter: “(1) This circular letter had been sent all-over the world on 25 November 1989; (2) The answer I‘ve received were actually very encouraging; (3) I suppose I’ll receive your reply after some 2-4 weeks in order to accomplish my interesting book and the collection of these replies would be published in ‘an exciting book’”. The letter was written on 20 November, 1990. The author found that Dr. So-and-so did not say that he and his friends themselves in Egypt had failed in doing what he requested in the letter. He only said that he had not attempted to do so, because he could not read the Qur’an and did not like to read it. He lied about the response of his previous letters, when he said that he had received very encouraging letters, whereas in fact he had not received any response. His purpose was to encourage the addressees to respond with a chapter of their writings, while in fact, he had not received any reply. Eventually, the response came from England, as follows: SCHOOL OF ORIENTAL AND AFRICAN STUDIES (SOAS) UNIVERSITY OF LONDON Near and Middle East Department Dr. Owen Wright

Head of the Department Dear Dr, I hope you will understand that both the individual members of staff of SOAS, and the School itself, abstain from religious controversy and that in consequence we cannot accede to your request. Yours sincerely, [Signed] Dr. Owen Wright The second letter was from Vatican with a long letter by Reverent Leo Arnold on 10 May, 1990 on behalf of the dean of the Faculty of Oriental Ancient Studies of Pontificio Istituto Biblico (Papal Biblical Institute) where he taught Arabic; among the contents of this letter are as follows: “… As Christians, of course, we do not accept the Quran as the word of God, even though we may admire it as a masterpiece of Arabic literature. An Egyptian colleague of mine says that the best parts of the Quran remind him of parts of the Bible, but that, of course, does not mean that it is inspired by God, as the Bible is. “… A practical objection to the challenge to produce a sura like the suras of the Quran is: who is going to judge whether any such attempt, if ever made, is successful or not? You would need to have an impartial judge to decide, and would have to be an expert in preIslamic and early Islamic literature. He would also have to be impartial, preferably neither a Christian nor a Moslem. Such a person would be very difficult to find, if not impossible.” The third letter comes from l’Université de Liège, d’histoire et de littératures orientales (University of Liege, Dept. of History and Oriental Literature) in Belgium, on 16 May, 1990, “…. On the Christian side, the polemic – as far as I know – was not concerned by the form, but of course by the point which is dealt with. To the non-Muslim, the Quran is simply, if I may say so, a human work: Muhammad’s work….[signed] … Aubert Martin.”

Dr. So-and-so complained to the author that he had spent thousands of Egyptian pounds in sending 8092 letters, namely, sending 2023 addressees four times, and he received only five letters without any satisfactory reply. He got 88 addresses of 88 countries from a book freely distributed world-wide, entitled “The Scripture: the Words of God or the Words of Man.” He sent to the USA 1043 letters, to Europe 400 letters, to Australia 40 letters, to Asia 182 letters, to Africa 51 letters, and to South America 99 letters. As he did not receive any reply, he sent again and again, until four times, also without getting any satisfactory reply. The author wanted to share Dr. So-and-so the expense, because he had unintentionally served Islam by quoting in his letters four Qur’anic verses challenging people to produce something similar to it. The Prophet said, )‫“( بلغوا عني ولوآية (رواه أحمد‬Report from me, even with one verse”). The author told him of the other challenge of the Qur’an, namely, to create a fly (as mentioned in the early khuṭbah), that man will never succeed in creating a fly, and until now we cannot create even a single cell. According to Orientalists any masterpiece, such as the painting of Mona Lisa by Leonardo da Vinci and that of the Creation of Adam by Michelangelo in the 16th century, cannot be competed in its excellence. The Qur’an, being Muhammad’s masterpiece, is included in this category, but does not necessarily mean that it is revelation from God. (CIVIC, 14 February, 2014) [TO BE CONTINUED] :‫المراجع‬ ‫المكتبة الشاملة‬ ‫ مكتبة‬:‫ القاهرة‬.‫ لماذا أسلم صديقي و رأي الفاتيكان في تحديات القرآن‬.‫ إبراهيم خليل‬.‫د‬ 1993 ,‫التراث العلمي‬

11. THE ACCEPTANCE OF THE QUR’AN’S CHALLENGE (2) Dr. Ibrāhīm Khalīl said further to Dr. So-and-so that besides the challenge of the Qur’an to produce a short surah (chapter) similar to it, and that they cannot even create a fly, there is another challenge. It is the deep meanings of the Qur’an. It is true that through translation Muslims will understand the meanings of the Qur’an dealing various issues in all human affairs. All these, Dr. Ibrāhīm Khalīl maintains, are directed to achieve one objective, namely, belief in Allah the One Who has nothing like Him. Moreover, the Qur’an deals with the basic issue which is preparedness for the Day of Reckoning. Those who read the Qur’an with pure heart wishing to follow the truth will believe definitely, that it is the word of Allah. Although they are deprived from tasting its miraculous rhetorical style and its eloquence because they do not know Arabic, they still can still feel the beauty of the sound by reading it. We know that the majority of the Muslims do not know Arabic, but they understand the Qur’an through translation and explanation. It is true that the translation of the Qur’an cannot contain, include the whole meanings of its words. Before entering into this topic, Dr. Ibrāhīm Khalīl related to his friend, Dr. So-and-so, about the first revelation sent to Prophet Muhammad s.a.w. Before it, he had gone to one of the caves of the mountains in Makkah called “the Cave Ḥirā’”, where he stayed alone one month every year for several years contemplating and wondering how his people had become so ignorant that they worshiped stones and idols. Suddenly, angel Gabriel (Jibrīl) appeared to him as an Arab holding a book. He handed him the book and said strongly and firmly, ‫“( إِ ْق َرْْأ‬Read!”). As he was illiterate, he said, ْ ْ‫ارئ‬ ِ ‫“( َما ْأَ َنا‬I ِ ‫ْب َق‬ cannot read”). Gabriel embraced him severely, then he released him and asked him to read for the second time, and the Prophet repeated that he could not read. The angel Gabriel embraced him again severely, and then released him. The Angel Gabriel asked him again to read. Fearing that his ribs would be broken from the severe

embrace of Gabriel, he said, ‫“( َما َذا ْأَ ْق َْرأُ؟‬What shall I read?”). Then Gabriel said, ْ.‫كْ ْاْلَ ْك َر ُْم‬ َْ ‫ْا ْق َرْْأْ َو َر ُّب‬.ْ‫انْمِنْْْ َعلَق‬ َْ ‫اْل ْن َس‬ َْ َ‫ْ َخل‬.‫ق‬ َْ َ‫كْالَّذِيْ َخل‬ َْ ‫ا ْق َرْْأْ ِباسْ ِْمْ َر ِّب‬ ِ ْ ْ‫ق‬ ْ )5-1:ْ‫ْ(العلق‬.‫انْ َماْلَ ْْمْ َيعْ لَ ْْم‬ َْ ‫اْل ْن َس‬ ِ ْ ْ‫ْ َعلَّ َْم‬.ْ‫الَّذِيْ َعلَّ َْمْ ِب ْال َقلَ ِْم‬ Read! In the name of your Lord Who has created (all that exists). He has created man from a clot (a piece of coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not (Q. 96:1-5). When Dr. So-and-so, wondered that he had never heard such a story, Dr. Ibrāhīm Khalīl told him that such a story was also mentioned in the Bible. He was referring to Isaiah 29:11 in Arabic translation of the Bible, whereas in English and Indonesian Bible it is verse 12, as follows: Or, if you give the scroll [the book, in Indonesian Bible] to someone who cannot read, and say, “Read this, please,” he will answer, “I don’t know how to read.” (Holy Bible, New International Version) Dr. Ibrāhīm Khalīl said further that since all earlier Prophets could read and write, and none of them was illiterate, then this vision of Prophet Isaiah (‫ )أَ ْش ِع َياء‬was applicable solely to Prophet Muhammad s.a.w, the last Prophet and Messenger. Dr. So-and-so was so amazed, that he said: “This is very strange, as what I know is that all prophets can read and write.” Dr. Ibrāhīm Khalīl told his friend Dr. So-and-so, that this was his own interpretation, he could not find any commentary on this verse from the commentary of Book Isaiah he had bought collected by Archpriest ْ ‫( تادرس‬Teodores?) Ya’qub from Malta who said he had collected this interpretation from excellent and selected interpretation of the fathers of early Church. There was no commentary of the verse 11, as if it was not there. Dr. So-and-so saw himself the commentary before and after this verse, but the verse and was left without commentary, which made him shake his head without any comment.

Then the author, Dr. Ibrāhīm Khalīl, proceeded to the first revelation from heaven to the earth, revealed to Prophet Muhammad s.a.w. containing greeting and honour to knowledge as mentioned above. The pen was mentioned once, the command to read was mentioned twice, whereas knowledge is mentioned three times, namely, ‫“( َعلَّ َْم‬to give knowledge”, to teach) mentioned twice, whereas ْ ‫“( َيعْ لَم‬he knows”) mentioned once. This is a kind of announcement that this illiterate Arab man to whom the whole Qur’an will be revealed, will become a teacher of the whole human kind with Allah’s permission and generosity. ‫ك ْ ْاْلَ ْك َر ُْم‬ َْ ‫ ْا ْق َرْْأ ْ َو َر ُّب‬. Read! And your Lord is the Most Generous. The author, Dr. Ibrāhīm Khalīl, explains further that there is one of the miracles of the Qur’an in its first revelation, which is the word ْ ‫علَْق‬ َْ which contains three letters:ْ‫ ع‬, ْ‫ ل‬andْ‫ ْق‬. He said that one day he was asked to write a lecture in English on Islam’s concern with knowledge, so that many foreigners would attend the opening of one of big foreign libraries in Cairo. It would be natural if he cited some Qur’anic verses as well as some sayings of the Prophet exhorting people to seek knowledge. By consulting the English translation of the word ‘alaq he got “blood clot”, and in French un caillot de sang which gives the same meaning. When he consulted the dictionary Lisān al-‘Arab, vol. 10, pp. 261-270 by Ibn Manẓūr he found the word ‘alaq with its derivatives 31 (thirty-one) meanings, explained in ten pages. These meanings represent the nature and characters of human beings in the process of his life to his death, as follows: 1. The stages of the creation, and the growth of fetus, inside the womb, like a clinging leech (11. ‘ulūq = male sperm; 23. ‘ilaqah = red leech that lives in water and sucks blood (like fetus in the womb) 2. Basic necessity to sustain life, such as water, milk, food, blood (7. ‘alāq, ‘ulūq = food; 9. ‘ulūq = milk; 10. ‘alīq = liquid, such as water).

3. Attachment to something, like the attachment of the mountain with the earth, of a fetus with the womb. When man grows up he attaches himself to his land and property (1. ‘aliqa fī = to be attached) 4. Love of possessing, selfishness, and love of controlling things, and unwilling to lose them; it is love of this world (2. ‘aliqa = love of possessing; 4. ‘aliqa min = he loved; ‘alaq = ardent love). 5. Aggressiveness and hostility, such as fighting and waging war (19. ‘ilāqah = argument, dispute; mi‘lāq = --of a man or his tongue-- who likes to argue; 28. ‘allāqī = a man who likes to argue). 6. Attachment to custom and tradition (6. ‘allāqiyyah = (of a man) who attaches himself to custom and tradition) 7. Love of wealth and keeping it (‘ilq = precious thing which one wants to keep) 8. Learning and taking from others and sometimes without appreciation (16. ‘ulayq = twining and creeping plant, a plant that lives on another plant, such as arboreal parasitic plant) 9. Quickness, rashness, and absurdity in dealing with people (28. ‘allāqī = a man who likes to argue). 10. Love and passion as well as their opposite, aversion and hatred (4. ‘alaq = ardent love). 24. ‘ilāqah = mutual aversion and hatred) 11. Intensity of controversy, the use of strong rhetoric and love of debating (19. ‘ilāqah = argument; 29. mu‘allāq = a person who possesses eloquence in speaking). 12. Love of boasting, superiority and trouble with titles (27. ‘ilāqī = titles, as well a person who likes titles, and boasts for his noble descent and wealth) 13. Business life among people, goods (25. ‘alā’iq = goods, commodities) 14. Valuable and expensive part of man which is his soul (26. ‘ilq = precious thing, object of value, wealth, expensive dress, or the very valuable part of everything, including human soul)

15. The two phases of human life, before his birth and his death (17. ‘alūq = pregnant woman, and 18. ‘alūq = death) A word that has many meanings is also found in other languages. The word “second”, for example, has many different meanings: (1) next after the first in place, time, order, importance, etc., such as: “the second son” who was born after the first son, “a second class hotel” is less expensive than the first class; “a second class citizen”, i.e., inferior; “a second pair of shoes”, means an extra, additional; (2) “60 seconds” means one minute; “just a second,” means a moment, a short time; (3) “to second a proposal” means to support it. The word “plane” could be an aeroplane, flat or level surface, or a tool used by the carpenter to make flat or level surface. These various meanings of the three letters ‫ْع‬,ْْ ‫ ل‬and ‫ ق‬cover the entire human life, before his birth until his death, and their natural behavior and character indicate miraculous nature of the Qur’an which can be studied in many branches of knowledge, such as, anatomy and embryo, sociology, psychology and human behavior, as well as eloquence. Moreover, apart from the meaning that all human being are created from (min) ‘alaq, the word min isْ also ‫ لِل َّت ْب ِعيْض‬meaning “some”, so that the verse min ‘alaq also means that some of the human beings are created with the nature included in the word ‘alaq, such as, love of boasting, trouble making, love and hatred, which every human being has his share in them. The author, Dr. Ibrāhīm Khalīl says that earlier Qur’an scholar in the miraculous nature of the Qur’an, al-Rummānīْ (d. 384/994), alKhaṭṭābī (d. 388/998), and al-Jurjānī (d. 471/1078) said in their writings that the Qur’an, in spite of its miraculous brevity in the number of its words, even of its letters, the meanings of every word keep growing and increasing, so that every word gives enormous meanings. For this reason, how far is this still from simply translating ‘alaq with “blood clot”. Hopefully, this would make us scrutinize the way to solve the problem of the limitation of non-Arabic languages in

the contents of the meanings of the translated words of the Qur’an. But the author keeps repeating the warning, that not achieving all does not mean abandoning all. ‫ك ْ ُكلُّه‬ ُ ‫ك ْ ُكلُّهُْالَ ْ ُي ْت َر‬ ُ ‫"ْ َماْالَ ْي ُْد َر‬What cannot be wholly achieved, should not be wholly abandoned.” What happened, then, to Dr. So-and-so after this discussion? Dr. Ibrāhīm Khalī learned later, that his friend did not sleep that night, occupying himself with finding and studying the meanings of the word ‘alaq in the encyclopedic dictionary, Lisān al-‘Arab (“The Language of the Arabs”) by Ibn Manẓūr (d. 711/1311) also known as Ibn Mukarram. The one published in Beirut in 1955-1956 consists of 15 big volumes. It is one of many indispensable books for understanding the meanings of the Qur’an. Several weeks later Dr. So-and-so sent a new letter which he considered the last one to leading personalities among the scholars on the globe to whom he had sent letters before, stating what he had done to them, namely, requesting them to compose a chapter consisting 15 words, and what they had done to him, namely, complete silence. He also stated that the letters sent by his aunt had not received any reply. Then he asked them to debate, discuss, and study the meanings of the word ‘alaq in Lisān al-‘Arab. Finally, he urgently requested them, implored them either to compose one chapter containing fifteen words as the last request, or even give him one Arabic word which contains the meanings of the word ‘alaq, or even half of its meanings. He also stated that he was on the point of making the most serious decision in his life, and their reply would help him in eliminating many doubts that filled his mind and feeling. As for his letter to the Vatican, the University of Liège in Belgium, and the International Christian Broadcasting, he simply asked them to give him an Arabic word similar to the word ‘alaq which has many meanings as that of ‘alaq, or even half of its meanings. This does not need any honest, neutral and just jury to judge. He reiterated his request to compose a chapter, any chapter. What is the outcome or the ending of Dr. So-and-so’s undertaking? Based on the title of Dr. Ibrāhīm Khalīl’s book ْ ‫لِ َما َذا ْأَسْ لَ َْم‬

ْْ‫ص ِد ْيقِي‬ َ (“Why My Friend Became Muslim…”), he converted to Islam, but the author did not want to say anything about it, for the following reasons: a. It is a personal issue, and a serious personal experience b. The objective of this research does not go into a personal issue, but a research which concerns the people of the world. c. If the whole human beings became pious, their piety would not increase Allah’s kingdom, or if they rebelled, their rebellion would not decrease it either, for He does not need any of His creatures. d. He himself asked the author, Dr. Ibrāhīm Khalīl, not to reveal his undertaking and its end until he became emotionally settled, and in due course. If you are interested in the amazing style and eloquence of the Qur’an, you can visitْ ‫ ل َْمسات ْبيانية ْللدكتورفاضل ْصالح ْالسامرائي‬in the internet, YouYubeْ presented in TV program at al-Shāriqah (UA Emirate) by Dr. Muḥammad Khālid. Dr. Fāḍil al-Sāmarrā’ī was born in al-Sāmarrā’ in Iraq in 1933, and had been a professor of Arabic in the subject of grammar and rhetorical inimitability (wondrous nature) of the Qur’an at al-Shāriqah University since 1999. (CIVIC, 21 February, 2014) ْ :‫المراجع‬ ‫المكتبةْالشاملة‬ ْ َ َ ْ‫ْْمكتبة‬:‫ْالقاهرة‬.‫تْ ْالقُرْ آن‬ ِْ ‫يْ ْال َفا ِت ْي َكانْفِيْْْ َت َح ِّد َيا‬ ُْ ‫ص ِد ْيقِيْْْ َْوْ َرأ‬ َ ْ‫ْلِ َماذاْأسْ لَ َْم‬.‫ْإبراهيمْخليل‬.‫د‬ ْ 1993ْ,‫التراثْالعلمي‬ ْHoly Bible: New International Version. Alkitab, Lembaga Alkitab Indonesia, Jakarta, 1984 http://ar.wikipedia.org/wiki/%25D9%2581%25D8%25A7%25D8%25B 6%25D9%2584_%25D8%25A7%25D9%2584%25D8%... ْ

12. THE ACCEPTANCE OF THE QUR’ĀN’S CHALLENGE (3) In April 1999 Wine Press and “Project Omega 2011” a group of Evangelic in Texas released a book in Arabic called ‫لحق‬ َ ‫( الفُرْ َقان ْا‬alFurqān al-Ḥaqq, “The True Criterion”, The True Furqan) which took seven years to complete as the project started in 1991. The book is claimed to be revelation to a prophet under the pseudonym of ‫صفِي‬ َّ ‫ال‬ (al-Ṣafī, “the Pure one”, Al Saffee). According to Anis Shorrosh, a Palestinian Christian Missionary who emigrated to the United States, Prophet Muhammad s.a.w. is “the Antichrist” and he calls the book “a tool to liberate Muslims” and to convert them to Christianity. According to him this is an attempt to respond to the challenge of the Qur’ān that none can create a work like it. This book is similar to the Qur’ān "but contains the gospel message." He said: “The prophet of Arabia challenged the entire world to compose a book equal to the Quran. We accepted the challenge as stated in Surah 17:88. The outcome is The True Furqan. Our second purpose is to present the Good News of Jesus the Christ to our fellow Arabs in the prose and poetic style of the classical language of the Arabic Quran.” The title of the book and the name of its author are wellchosen to imitate the Qur’ān. The Qur’ān has many names, among which is al-Furqān, meaning the criterion between truth and falsehood; but this True Furqan is not the Furqān (Qur’ān) in the hands of Muslim which the author considers not true. The epithet of Prophet Muhammad s.a.w. who received the revelation al-Furqān (Qur’ān) is ‫( ْالمُصْ َط َفى‬al-Muṣṭafá, “the Chosen one), which is derived from the word ‫صفِي‬ َ (Ṣafī), Al Saffee, which is the name adopted by the author of the True Furqān . According to Dr. Bassām ‘Alī al-‘Amῡsh, Ass. Prof. Faculty of Sharī‘ah, Univ. al-Zarqā, ‘Amman, Jordan, who was doing his research on this True Furqan , the mysterious author Al Saffee, who

claimed to be a prophet, was Anis Sorrosh himself, whereas the person who translated it into English, was his wife called Al Mahdy. Both of them belong to the Executive Committee in charge of recording, translating and publishing of the book, the True Furqan. Dr. Anis Shorrosh, was known in the Muslim world for his response to the challenge of the late Ahmad Deedat in two debates. The first one, entitled “Is Jesus God?” took place in December, 1985 at Royal Albert Hall in London. The second one took place in Birmingham, UK on 7 August 1988, entitled “The Quran or the Bible: Which is God's Word?” The book is also called “The 21st Century Quran”, in Arabic and English, and was distributed to children in Kuwait in the private English school. It was also intended to be passed out by American soldiers to Iraqi civilians. It contains 77 chapters (sūrahs) in over 366 pages, including al-Fātiḥah (the Opening), al-Masīḥ (Messiah), al-Thālūth (the Triune God), al-Ṣalb (the Crucifixion), al-Injīl (the Gospel), al-Ru‘āt (the Shepherds), al-Jannah (Paradise), al-Asāṭīr (the Legends), al-Taḥrīf (Plagiarism), and al-Mākirīn (the Conspirators). Instead of Bismillāh al-Raḥmān al-Raḥīm (“In the name of Allah, the Most Gracious, the Most Merciful”) each surah of this True Furqan begins with ‫ب ْال َكلِ َم ِة الرُّ ْو ِح اإلل ِه ْال َوا ِح ِد ْاْل ْو َحد‬ ِ ‫ِبسْ ِم اآل‬ “In the Name of the Father, the Word, the Holy Spirit, the One and Only True God”. The introductory chapter of this book which also consists of seven verses is called al-Basmalah¸ translated as “the Blessing”. In Arabic the term ”basmalah” is originally bismillāh, which means “in the name of Allah”, but the word “Allah” is not mentioned there; rather, it is the name of the Father, the Word, and the Holy Spirit. Therefore, this introductory chapter should be called basmalab, because it starts with bismil-ab (“in the name of the Father…”), instead of bismillāh, as if it is intended to confuse Muslims. Moreover, it is only in this chapter where this basmalah is preceded with the word qul (“say”).

In its “Special Introduction” the book is directed to “the Arab nation specially, and the Muslim world collectively”. In other words, the objectives of this book are to convert non-Arab Muslims in general, and Arab Muslims in particular, to Christianity, to attack and discredit Islam and the Muslims, and to cast doubt on the truth of Islamic laws. It is an attempt to confuse some ignorant people by giving the Christian Gospel message the appearance of a Qur’ānic style. However, anyone who has read the book, the original or the English translation will soon see that this document, the True Furqan, does not have the arrangement, the style, the confidence, or the unique content found in the Qur’ān. It is a desperate measure to find some way to convert the Muslims. On 7 September 2005 the government of India in its decree No: 78/NT prohibited this book, the True Furqan, from entering the country. This attempt to imitate the style of the Qur’ān is the reminiscent of very early attempt in the early period of Islam, and all of them ended with failure. For example, Musaylamah bin Ḥabīb, whose epithet (laqb) was “the Liar” (d. 11 A.H. in the battle of Yamamah) who claimed to be a prophet beside Prophet Muhammad s.a.w. said that it was revealed to him: ُ ْ‫ َو ُخر‬،‫ لَه َذ َنب َو ِبيل‬،ُ‫ْالفِي ُل َو َما أَدْ َرا َك َما ْالفِيل‬ (‫ )الفيل‬.‫طوم َط ِويل‬ The elephant. And what will make you know what the elephant is? It has a unhealthy (disastrous) tail, and a long trunk (Elephant) This verse is the copy of the following verse: )3-1:‫ار َع ُة (القارعة‬ َ ‫ َو َما أَ ْد َرا‬.‫ار َع ُة‬ ِ ‫ك َما ْال َق‬ ِ ‫ َما ْال َق‬.‫ار َع ُة‬ ِ ‫ا ْل َق‬ The striking Hour (i.e. the Day of Resurrection)! What is the striking (Hour)? And what will make you know what the striking (Hour) is? (Q. 101:1-3) In this verse, Allah talked about a very important topic, namely, the Day of Resurrection, not about the elephant. Another examples in what he called sῡrat al-Nisā’ is: .‫ َما َب ْي َن صِ َفاق َو َح َشا‬،‫ أَ ْخ َر َج ِم ْن َها َنسْ َمة َتسْ َعى‬،‫ف َف َعل َ َرب َك ب ْال ُح ْبلَى‬ َ ‫أَلَ ْم َت َر َك ْي‬

Have you not seen how your Lord dealt with the pregnant women? He brought forth from them living creatures moving forward between the underskin and the womb (Women) This verse is the copy of sūrat al-Fīl, as follows: )1:‫ِيل (الفيل‬ ْ َ ‫ف َف َعل َ َرب َك بأ‬ َ ‫أَلَ ْم َت َر َك ْي‬ ِ ‫ص َحاب ْالف‬ Have you not seen how your Lord dealt with the owners of the Elephant? (Q. 105:1) Instead of dealing with pregnant women, Allah talked about the army with an elephant which came from Yemen under the command of Abrahah al-Ashram intending to destroy the Ka‘bah in Makkah and to build its substitute in Yemen, so that people would go there for pilgrimage. It happened in the year the Prophet was born, and it was called “the Year of the Elephant” )‫) َعام ْالفِيل‬. The Ka‘bah was unprotected by the Quraysh, because they believed that Allah Himself would protect it as it is His Own House. Then Allah sent them flocks of birds, striking them with stones of baked clay, and rendered them like straw eaten up. Another invented verse is as follows: ‫ َفأ َ ْخ َر َج‬،‫لى‬ َ ‫لى ْال ُح ْب‬ َ ‫ الذي َي َّس َر َع‬،‫اس َم َرب َك ْاْلَ ْع َلى‬ ْ ‫سبح‬ َ َ )‫عى (النساء‬ َ ‫ين أحْ َشاء َو ِم‬ ِ ‫ ِمنْ َب‬،‫مِن َها َنسْ َمة َتسْ َعى‬ Glorify the name of your Lord, the Most High, Who facilitated pregnant women, so He brought forth from them living creatures between wombs and intestines (Women) This is a copy of the following verse: .‫ َوالَّذِي َق َّد َر َف َهدَى‬.‫ الَّذِي َخلَ َق َف َس َّوى‬.‫اس َم َرب َك ْاْلَ ْعلَى‬ ْ ‫سبح‬ َ )5-1:‫ َف َج َعلَ ُه ُغ َثاء أَحْ َوى (اْلعلى‬.‫َوالَّذِي أَ ْخ َر َج ْال َمرْ َعى‬ Glorify the name of your Lord, the Most High, Who creates, then makes complete, and Who makes (things) according to a measure, then guides (them to their goal). And Who brings forth herbage. Then makes it dried up, dust-coloured. (Q. 87:1-5)

The invented verse talks about the facilitation for pregnant women to give birth, whereas the Qur’ān talks about the creation in general and its perfection, measure, and guidance. Then Allah brought forth grass and plants, which eventually dried up. It is about life and death, represented by the growth of plants then their death, being dried up. In the following verse the word ‫“( إِ َّنا َج َع ْل َنا‬Truly, We have َ ‫إِ ْذ َج َع َل ال َّش‬ set…”), namely, “Allah” is replaced with (13:‫ (الفرقان‬... ُ‫يطان‬ (“When Satan has set..”), in the True Furqān to indicate that it was Satan, not Allah, who had done the deed, as the verse was believed to have been inspired by Satan. )55:‫إِ َّنا َج َع ْل َنا َع َلى قلوبه ْم أَكنة أَنْ َي ْف َقهوه َوفي آ َذانه ْم َو ْقرا (الكهف‬ Truly, We [namely, Allah], have set veils over their hearts lest they should understand (this Qur’ān), and in their ears deafness… (Q. 18:57) Here, according to the True Furqān, it was not Allah Who did it, but rather, it was Satan who did it. In defending the belief in Trinity and rationally justifying it, the True Furqān says: “It is not proper for you to argue with our believing servants concerning their faith, and consider them disbeliever because of your disbelief, it is the same whether We reveal Ourself as One, Three, or Ninety-nine, so, do not say of what you have no knowledge, and I know better those who go astray.” (Tawḥīd:2) What this verse means is that do not bother with the belief in the Trinity as one God, just like the 99 names of Allah, also the one God. But the comparison is totally unacceptable. In the Trinity, God the Father, God the Son (Jesus), and the Holy Ghost, as one God, are three personalities, namely, God the Father is not God the Son, who is not the Holy Ghost who is not God the Father. This is mystery in Christianity which a dogma the Christians have to believe. In Islam, Allah has 99 names or attributes, but He remains one God. Allah is

Himself al-Raḥmān (the Most Gracious) is Himself al-Raḥīm (the Most Merciful), is Himself al-Malik (the King), and so on. Allah says: َّ ‫ه َُو‬ ُ‫ك ْالقُ ُّدوسُ الس َََّل ُم ْالم ُْؤمِنُ ْال ُم َه ْيمِن‬ ُ ‫ّللا ُ الَّذِي َل إِ َل َه إِ َّل ه َُو ْال َم ِل‬ )23:‫ون (الحشر‬ ِ َّ ‫ان‬ َ ‫ّللا َعمَّا ُي ْش ِر ُك‬ َ ‫ْال َع ِزي ُز ْال َجبَّا ُر ْال ُم َت َك ِّب ُر ُسب َْح‬ He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Omnipotent, the Supreme. Glory be to Allah above all that they associate as partners with Him (Q. 59:23) In this verse eight of ninety-nine names and attributes of Allah are mentioned. Other names and attributes of Allah are mentioned in other verses scattered throughout the Qur’ān. So, if we ask Allah’s Compassion and Mercy we say Yā Raḥmān (O the Most Gracious), Yā Raḥīm (O the Most Merciful); if we ask Allah’s generosity we say Yā Karīm (O the Generous One), if we ask Allah forgiveness, we say, Yā Ghaffār (O the Forgiving), Yā Ghafūr (O the Forgiver and Hider of Faults), and so on with the remaining names and attributes of Allah. We call Him with many names, and He remains One God, Allah. (CIVIC, 28February, 2014) Sources: ‫المكتبة الشاملة‬ The True Furqan. Sacramento: Omega 2001 & Wine Press, 1999. http://azadieiran2.files.wordpress.com/2011/08/the-true-furqanalforghan-alhagh_www-azadieiran2-wordpress-com.pdf http://www.kaheel7.com/ar/index.php/2012-12-04-18-31-08/625-q-qhttp://ar.wikisource.org/wiki/%D9%82%D8%B1%D8%A2%D9%86_% D9%85%D8%B3%D9%8A%D9%84%D9%85%D8%A9 http://islamgreatreligion.wordpress.com/the-fake-american-quran/ http://en.wikipedia.org/wiki/File:The_True_Furqan.jpg http://en.wikipedia.org/wiki/Ahmed_Deedat http://www.islamnewsroom.com/news-we-need/500fakequranfurqan3

13. THE ACCEPTANCE OF THE QUR’ĀN’S CHALLENGE (4) Allah says in the Qur’ān: ُ ُ‫تُ ِب ُِهُالرِّ يحُُفِيُ َي ْومُُ َعاصِ ف‬ ُْ ‫ِينُ َك َفروا ِب َر ِّب ِهمُأَعْ َماله ُْمُ َك َر َمادُُا ْش َت َّد‬ َُ ‫َم َثلُُالَّذ‬ )11:‫كُه َُوُالض َََّللُُال َبعِيدُ(إبراهيم‬ َُ ِ‫ونُ ِممَّاُ َك َسبواُ َع َلىُ َشيْ ءُُ َذل‬ َُ ‫لُ َي ْقدِر‬ َُ The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned. That is the straying, far away (from the Right Path). (Q. 14:18) According to this verse, the good deeds of disbelievers in Allah would not benefit them in the Hereafter, and save them from the torment of Hell. Out of 22 words of this verse, two words are replaced by the True Furqan and put in its sūrat al-Thālūth (Triune God), also in verse 18. The two words are, ‫ ِب َرب ِِّه ُْم‬with ‫ق‬ ُِّ ‫الح‬ َ ُ‫ َو َك َّذبواُباإل ْن ِجيل‬, and ُ‫ ْال َبعِيد‬with ‫ األَ ِكيْد‬. So, the words ‫ِينُ َك َفرواُ ِب َرب ِِّه ُْم‬ َُ ‫ الَّذ‬meaning “those who disbelieved in their Lord” is replaced with ‫ق‬ ُِّ ‫الح‬ َُ ‫الَّذ‬ َ ُ ‫ِين ُ َك َفروا ُ َو َك َّذبوا ُباإل ْن ِجيل‬ meaning “those who disbelieve and denied the True Gospel”, but in this True Furqan, it is translated as “of those who rebelled and rejected the Truth as revealed in The True Gospel.” It runs as follows: ُ ُُ‫تُ ِب ُِهُالرِّ يحُُفِيُ َي ْوم‬ ُْ ‫الح ِّقُأَعْ َماله ُْمُ َك َر َمادُُا ْش َت َّد‬ َُ ‫َم َثلُُالَّذ‬ َ ‫جيل‬ ِ ‫ِينُ َك َفرواُ َو َك َّذبوا باإلن‬ )11:‫كُه َُوُالض َََّللُُاألَكِيدُ(الثالوث‬ َُ ِ‫ونُ ِممَّاُ َك َسبواُ َعلَىُ َشيْ ءُُ َذل‬ َُ ‫لُ َي ْقدِر‬ ُ َ ُُ‫َعاصِ ف‬ The example of those who rebelled and rejected the Truth as revealed in The True Gospel, their deeds are, more or less, like the ashes which are blown away by a stormy wind. They can never receive any reward for their labors for their effort is only vanity of vanities (The True Furqan, Triune God:18) In the True Furqan, sūrat al-Gharānīq (Idols), verse 1-3 are copied with some changes from sūrat al-Najm (Q. 53), verse 2-5 as follows: ُ ‫صاحِبك ُْم ُ َُو َما ُ َغ َوى‬ َُّ ‫ض‬ َ ُ‫ل‬ َ ُ ‫“ َما‬Your companion (Muhammad) has neither gone astray nor has erred" (Q. 56; 2) is replaced withُ ‫ل‬ َُّ ‫ض‬ َ ُ ‫ُ َق ُْد‬ ‫“ َرائِدك ُْم ُ َُو ُ َق ُْد ُ َغ َوى‬Your leader (Muhammad) has gone astray and has erred (Idols:1)

‫وحى‬ ُ َّ ِ‫ُإِنُْ ُه َُو ُإ‬.‫ن ُ ْال َه َُوى‬ ُِ ‫ َو َما ُ َي ْنطِ قُ ُ َع‬.ُ “Nor does he speak of (his َ ‫ل ُ َوحْ يُ ُي‬ own) desire. It is only a Revelation revealed.” (Q. 56:3-4), is replaced with ُ ‫وحى‬ ُ َّ ِ‫ُإِنُْ ُه َُو ُإ‬.‫ن ُ ْال َه َوى‬ ُِ ‫“ َو َما َن َط َق ُ َع‬His denunciations are his َ ‫ل ُ َوحْ يُ ُإِ ْفكُ ُي‬ own whims which are fabrications inspired by beguiling spirit.” (Idols:2) ُ ‫“ ُ َعُلَّ َمهُُ َشدِيدُُ ْالق َوى‬He has been taught (this Qur’ān) by one mighty in power (Gabriel).” (Q. 56:5), is replaced with ‫ " َعلَّ َمهُ ُ َم ِريْدُ ُ ْالق َوى‬Who taught him to declare these, but the strong and vile one? " (Idols:3) So, according to the True Furqan, it was the Devil, Satan, rather than Allah who revealed the Qur’ān to Muhammad s.a.w. through the angel Gabriel. The Qur’ān’s teachings are considered those of Satan, and therefore are rejected in the True Furqan, such as the concept of fighting. It said: ُ ‫ال‬ ُِ ‫ِينُ َعلَىُ ْال ِق َت‬ َُ ‫ُحرِّ ضواُ ْالم ْؤ ِمن‬ َُِّ ُ‫يل‬ ُِ ‫ُبأ َ َّناُق ْل َناُ َقاتِلواُفِيُ َس ِب‬ َ ‫ّللاُ َو‬ ِ ‫َو َز َعمْ ت ْم‬ ْ ‫ان‬ َ ‫كُإلُّ َتحْ ِريْضُ َشي‬ ُ ‫ُر ِجيْمُلِ َق ْومُمجْ ِر ِميْن‬ َُ ِ‫ُال ِق َتالُ َس ِب ْيلَ َناُإنُ َذل‬ َ ‫ْطان‬ َ ‫ُ َو َماُ َك‬ ُ )2:‫(الموعظة‬ You have concocted that We have commanded, “Fight in the cause of God and urge on the believers to fight.” However, fighting is neither Our method nor is fighting urged on the believers. Such decrees originate from none other than the cursed Devil and were given to a lawless people (Sermon:2) This verse is referring to the Qur’anic verses as follows: ُ ُ)191:‫ِينُ(البقرة‬ ُ َ ُ‫ّللا‬ ََُّ َُُّ‫لُ َتعْ َتدواُإِن‬ ُ َ ‫ِينُي َقاتِلو َنك ُْمُ َو‬ َُ ‫ّللاُالَّذ‬ َُِّ ُ‫يل‬ ُِ ‫َو َقاتِلواُفِيُ َس ِب‬ َ ‫لُيحِبُُ ْالمعْ َتد‬

ُ And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors (Q. 2:190) This verse shows that fighting is only for self-defence, and not as an aggression. ُ ‫ّللاُأَ ُِوُ ْاد َفعوا‬ َُِّ ُ‫يل‬ ُِ ‫لُلَه ُْمُ َت َعالَ ْواُ َقاتِلواُفِيُ َس ِب‬ َُ ‫ِينُ َنا َفقواُ َوقِي‬ َُ ‫َولِ َيعْ لَ َُمُالَّذ‬ َ ُ ‫ان‬ ُِ ‫ِْلي َم‬ ُ ً ‫ُ َقالواُلَوُُْ َنعْ لَمُُ ِق َت‬ ِ ْ ‫الُ َل َّت َبعْ َناك ُْمُه ُْمُل ِْلك ْف ُِرُ َي ْو َمئِذُُأ ْق َربُُ ِم ْنه ُْمُل‬

ُ ‫ون‬ َُ ‫ّللاُأَعْ لَمُُ ِب َُماُ َي ْكتم‬ َُّ ‫وب ِه ُْمُ َو‬ َُ ‫ونُ ِبأ َ ْف َواه ِِه ُْمُ َماُلَي‬ َُ ‫َيقول‬ ِ ‫ْسُفِيُقل‬ ُ )161:‫(آلُعمران‬ And that He might test the hypocrites, it was said to them: “Come, fight in the Way of Allah or (at least) defend yourselves.” They said: “Had we known that fighting will take place, we would certainly have followed you.” They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal. (Q. 3:167) This verse deals with hypocrites who did not want to join the Muslims in fighting in self-defence. )65:‫ُ(األنفال‬...‫ال‬ ُِ ‫ِينُ َعلَىُ ْال ِق َت‬ َُ ‫ضُ ْالم ْؤ ِمن‬ ُ ِ ِّ‫َياُأَي َهاُال َّن ِبيُُ َحر‬ O Prophet (Muhammad s.a.w.)! Urge the believers to fight… (Q. 8:65) The late Shaykh Abū Zahrah in explaining this verse said: It means to urge them and to spread among them the spirit of self-defence, to arrange equipment, to prepare for war, to be equipped for fighting, and to train their children [for self-defence], because the non-believers [i.e., the enemy] could not be trusted, although they incline to peace, because preparedness is the believers’ protection from being totally crushed [by the enemy]… )‫(زهرةُالتفاسير‬ It is, then, for self-defence rather than aggression, that these verses for fighting were revealed. ُ The allegation that the Qur’ān was the inspiration of Satan who dictated to Prophet Muhammad s.a.w., what to write in the Qur’ān reminds us of the findings of Professor Gary Miller, a former mathematics and logic lecturer at Toronto University, Canada. He

wondered how could it be so, when the Qur’ān itself denies it? It says, ُ )211-211:‫ونُ(الشعراء‬ َُ ‫ َو َماُ َي ْن َبغِيُلَه ُْمُ َو َماُ َيسْ َتطِ يع‬.ُ‫تُ ِب ُِهُال َّشيَاطِ ين‬ ُْ َ‫َو َماُ َت َن َّزل‬ And in no way have Ash-Shayatîn (The ever-Vicious (ones), i.e., the devils) been coming down with it; And in no way does it behoove them, And in no way are they able to do (that).” (Q 26:209-210) Moreover, how could Satan, if he had dictated the Qur’ān to him, and told him to seek refuge from him (Satan) first before reading the Qur’ān? The Qur’ān said: ُ ُ)91:‫يمُ(النحل‬ ُِ ‫انُالرَّ ِج‬ ُِ ‫ِنُال َّش ْي َط‬ َُ ‫اّللُم‬ َُِّ ‫آنُ َفاسْ َتع ُِْذُ ِب‬ َُ ْ‫تُ ْالقر‬ َُ ‫َفإِ َذاُ َق َر ْأ‬ So when you read the Quran, then seek refuge in Allah from the outcast Shaytan (The all-vicious, i.e., the Devil).” (Q 16:98) In addition the Prophet s.a.w. was asked to seek refuge from the whispers of Satan. It said: ُ )91:‫ينُ(المؤمنون‬ ُِ ِ‫تُال َّشيَاط‬ ُِ ‫كُمِنُُْ َه َم َزا‬ َُ ‫لُ َربُُِّأَعوذُُ ِب‬ ُْ ‫َوق‬ And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayāṭīn (devils)…” (Q. 23:97) The response and reaction of the Muslim world towards this True Furqan have been very strong, among whom are: 1. Dr. Ṣalāḥ al-Khālidī, in his book, ُ ‫ِّئ‬ ِ ‫ ُ َت َهافت ُفرْ َقان ُم َت َنب‬,ُ ‫ْاإل ْنتِصاَر ُل ِْلقرْ آن‬ ْ ‫ُح َقائِق‬ ُِ ‫ُالقر‬ ‫آن‬ َ ‫“( األم ِْر َكان ُأ َما َم‬Victory for the Qur’ān: the Collapse of the Furqan of the American self-claimed prophet in front of the truth of the Qur’ān”), published in 1426/2005. The author questioned about the identity of this mysterious Saffee who claimed to be a prophet and claimed to have received revelation within seven days (Martyr:2). Nobody knows about him: his life, his preaching, and when and where did he appear. He was killed by his enemy, the Muslims (Martyr: 7).

This book contradicts the Christian belief that no prophet would appear after the departure of Jesus a.s., but it states that it is revelation to a prophet called Saffee. This book is directed solely to Muslims calling them to Christianity, excluding pagans, idolaters, and atheists who are further away from believing in what the Christians believe, such as the existence of God, the angels, the prophets, holy books, and the Judgment Day. They deserve more to be called to Christianity than the Muslims who share many of what they believe with those of the Christians. On 21 January, 2111, Dr. Jamāl al-Sāmarrā’ī gave his comment on this issue, as follows: “…What is called the True Furqan, does not deserve any response, because it is neither a scientific nor a methodological book, but rather lies and ridiculous Crusade and Zionistic legends…. Its title itself looked ridiculous. Have you ever heard something called linguistically “criterion for the truth” (furqān lilḥaqq)? [What he means is that the criterion is itself the truth; falsehood cannot make distinction between right and wrong]. This is not their first efforts to counter the Qur’ān, but it has become intensive with the coming of this Pope. Therefore, al-Azhar stopped the dialogue with the Vatican for his continuous enmity towards Islam…” 2. Dr. Shawqī Abū Khalīl in his book entitled,ُ‫ُ(قرْ آن)ُم َس ْي َل َمة‬:‫ُال َح ّق‬ ُْ ‫ُ ْالفرْ َقاَن‬ ُ ُ ‫“( ْاألَم ِْركِي‬The True Furqan: (the Qur’ān of) Musaylamah the American. It was published by Dār al-Fikr, Damascus, 2007. The original Musaylamah was the one who claimed to be a prophet in Yamamah in Najd besides Prophet Muhammad s.a.w. Dr. Shawqī was a prolific writer. He wrote over fifty books, including this book which contains 64 pages. He explained in this book how Dr. Anis Sorrosh was involved in the publication of the True Furqan. He passed away in 2111ُat the age of 69. Millions of dollars have been spent to publish and distribute this so-called “21st Century Qur’ān”, solely to convert Muslims into

Christianity, but we know the outcome of it: failure. Allah has predicted it when He said: ُ ُ‫ّللاُ َف َسي ْنفِقو َن َهاُث َُّمُ َتكون‬ َُِّ ُ‫يل‬ ُِ ‫ونُأَم َْوالَه ُْمُ ِل َيصدواُ َعنُُْ َس ِب‬ َُ ‫ِينُ َك َفرواُي ْنفِق‬ َُ ‫إِنَُُّالَّذ‬ ُ )36ُ:‫ونُ(األنفال‬ َُ ‫ِينُ َك َفرواُإِلَىُ َج َه َّن َُمُيحْ َشر‬ َُ ‫ونُ َوالَّذ‬ َُ ‫ُ َعلَي ِْه ُْمُ َحسْ َرًُةُث َُّمُي ْغلَب‬ Verily, those who disbelieve spend their wealth to hinder (men) from the Path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered to Hell. (Q. 8:36) ُ )1:‫ونُ(الصف‬ َُ ‫ورُِهُ َولَوُُْ َك ِرَُهُ ْال َكافِر‬ َُّ ‫ّللاُ ِبأ َ ْف َواه ِِه ُْمُ َو‬ َُِّ ‫ور‬ َُ ‫ي ِريد‬ َ ‫ونُلِي ْطفِئواُن‬ ِ ‫ّللاُمتِمُُن‬ They intend to put out the Light of Allah with their mouths. But Allah will bring His Light to perfection even though the disbelievers hate (it) (Q. 61:8) Next khuṭbah, inshā Allāh, we shall deal with another scholar who accepted the challenge of the Qur’ān, or in other words, who challenged the Qur’ān. (CIVIC, 7 March, 2014) Bibliography: ‫المكتبةُالشاملة‬ ُ ‫ُزهرةُالتفاسير‬:‫الشيخُمحمدُأبوُزهرة‬ The True Furqan. Sacramento: Omega 2001 & Wine Press, 1999. www.furat.com/?Prog=book&Page=authorinfo... http://www.theamericanmuslim.org/tam.php/features/articles/the_ true_furqan_quran_hoax/ http://en.wikipedia.org/wiki/File:The_True_Furqan.jpg http://islamlecture.wordpress.com/2010/07/22/the-man-whochallenged-the-quran-gary-miller-later-became-muslim/ http://www.islamnewsroom.com/news-we-need/500fakequranfurqan3 http://www.kaheel7.com/ar/index.php/2012-12-04-18-31-08/625-q-qhttp://azadieiran2.files.wordpress.com/2011/08/the-true-furqanalforghan-alhagh_www-azadieiran2-wordpress-com.pdf

14. THE ACCEPTANCE OF THE QUR’ĀN’S CHALLENGE (5) Many non-Muslims believe that the Qur’ān is an old book written 14 centuries ago from the desert of Arabia. The writer was Muhammad (Mohammed, Mohamed, s.a.w.) who claimed to be a prophet. Since they believe that it is not divine, but human, there has to be some mistakes or contradiction in it. To this, the Qur’ān challenges them to prove its genuineness, that it is revelation from Allah. Unlike those who accepted the challenge of the Qur’ān by attempting to produce a book or even a chapter similar to that of the Qur’ān as mentioned in previous khuṭbahs, this challenge is to prove that the Qur’ān is not from Allah. This kind of challenge is mentioned in the Qur’ān as follows: ‫) ا‬28:‫ّللاا َل َو َج ُدواافِي ِاهااخت َِل ًفاا َك ِثيرً اا(النساء‬ ‫انامِنااعِ ن ِادا َغي ِارا َِّا‬ ‫آنا َولَواا َك َا‬ ‫ُوناالاقُر َا‬ ‫لا َي َت َد َّبر َا‬ ‫أَ َف َ ا‬ Do they not then consider the Qur’ān carefully? Had it been from other than Allah, they would surely have found therein much contradiction. (Q. 4:82) In 1977 a Canadian active and very knowable about the Bible, Professor Gary Miller, decided to accept the challenge to find any scientific or historical error in the Qur’ān to prove that it was not revelation from Allah. He was professor of mathematics and logic at the University of Toronto. He hoped that his findings would provide a great service to Christianity and his fellow preachers in calling Muslims to Christianity. So he studied the Qur’ān extensively, and his findings amazed even the Muslims. Some of these findings are as follows: 1. Dr. Miller said, "No writer in the world has the courage to write a book and say that it’s empty of mistakes, but the Qur’ān, on the contrary, tells you that it has no mistakes and asks you to try to find one and you won’t find any." . 2. It does not mention about the hard times of the Prophet, such as the death of his wife Khadījah r.a., the death of his sons and daughters. Verses revealed in hard times in conveying the

message of Islam are followed with great tiding of victory, and verses revealed after victory are followed with advice to give more sacrifice and to avoid boasting. This, Dr. Miller says, is the opposite of human behavior when they are victorious they glorify it, but when they are defeated they find many excuses.‫ا‬After the defeat at the battle of Uhud, Allah consoled the Muslims. He said: ‫ا‬

‫اإِناا َيم َسس ُكماا َقرحا‬.‫ِينا‬ ‫ناإِناا ُكن ُتماامُؤ ِمن َا‬ ‫لا َتح َز ُنواا َوأَن ُت ُامااْلَعلَو َا‬ ‫لا َت ِه ُنواا َو َ ا‬ ‫َو َ ا‬ َ ‫َف َقداا َمسَّااال َقو َاما َقرحاامِثل ُ ُاها َوتِل َا‬ )141:‫اسا(آلاعمران‬ ‫ناال َّن ِا‬ ‫اول ُ َهاا َبي َا‬ ِ ‫كااْليَّا ُاما ُن َد‬ So, do not become weak [because of what you have suffered], nor be sad, and you will be triumphant if you are indeed believers. If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns…‫(ا‬Q. 3:139-140)

3. He found a sūrah (chapter) named “Mary” (Maryam) which contains much respect to her which is not found in the Christian Bibles. There is no chapter names after his wife ‘Ᾱ’ishah or his daughter Fāṭimah. The name Jesus is mentioned twenty-five times in the Qur’ān, whereas Muhammad s.a.w. is mentioned four times only (Q. 3:144; 33:40; 47:2; 48:29), and Aḥmad is mentioned once (Q. 61:6) 4. An engineer at the University of Toronto who was interested in psychology wrote a thesis on the “Efficiency of Group Discussions” to find out how much people accomplish when they get together with two, three, etc… He found out that people accomplish most when they get together in groups of two, and became less if the number increases. This has been the advice of the Qur’ān in the following verse: ُ ِ‫قُلااإِ َّن َمااأَع‬ ‫صاح ِِب ُكم‬ ‫ظ ُكماا ِب َوا ِح َدةااأَناا َتقُومُواا ِ َِّا‬ َ ‫لِلا َمث َنىا َوفُ َرادَ ىا ُث َّاما َت َت َف َّكرُواا َماا ِب‬ 44:‫نا َيدَ ياا َع َذاباا َشدِيدااا(سبإ‬ ‫لا َنذِيراا َل ُكماا َبي َا‬ ‫مِناا ِج َّنةااإِنااه َاُواإِ َّ ا‬ Say (to them, O Muhammad): “I exhort you to one (thing) only that you stand up for Allah’s sake in pairs And singly, and reflect. There is no madness in your companion (Muhammad s.a.w.). He is only a warner

to you in face of severe torment.” (Q.34:46) 5. Those who reject the revelation used to say that devils brought to Muhammad s.a.w. the Qur’ān. The Qur’ān denies it, and gives the following answers: )58‫ا‬: ‫ِينا(الحاقة‬ ‫لاذِكراالِل َعالَم َا‬ ‫ا َو َمااه َاُواإِ َّ ا‬.‫وناإِ َّن ُاهالَ َمج ُنوناا‬ ‫… ا َو َيقُول ُ َا‬ …and they say: “Verily, he (Muhammad) is possessed [by Jin].” But it [the Qur’ān] is nothing else than ‫ا‬a Reminder to the worlds. (Q. 68:51-52) ‫اإِ َّنهُماا ا‬.‫ُون‬ ‫ا َو َماا َين َبغِيالَهُماا َو َماا َيس َتطِ يع َا‬.‫َو َماا َت َن َّزلَتاا ِب ِاهاال َّشيَاطِ ينُا‬ ‫)اا‬818-811:‫ونا(الشعراء‬ ‫ناالسَّم ِاعالَ َمع ُزولُ َا‬ ‫َع ِا‬ No evil ones have brought it [i.e., this revelation] down. It would neither be fitting for them, nor would they be able. Indeed they have been removed far from hearing (Q. 26210-212) ‫) ا‬82:‫يما(النحل‬ ‫اناالرَّ ِج ِا‬ ‫ِناال َّشي َط ِا‬ ‫الِلام َا‬ ‫آنا َفاس َتعِذاا ِب َِّا‬ ‫تاالقُر َا‬ ‫َفإِ َذاا َق َرأ َا‬ So when you recite the Qur’ān, seek refuge in Allah from Satan, the rejected (Q. 16:98) Dr. Miller asked: “Is this how Satan writes a book? He tells one, ‘Before you read my book, ask God to save you from me’? This is very, very tricky. Indeed, a man could write something like this, but would Satan do this?” 6. During his emigration to Madinah with Abu Bakr, they took refuge and hid in a cave. They saw people coming to kill them. Dr. Miller said that the Prophet s.a.w. at that time if he “was a liar, a forger and someone who was trying to fool the people into believing that he was a prophet, one would have expected him to say in such circumstance to his friend, ‘Hey, Abu Bakr, see if you can find a back way out of this cave,’ or ‘Squat down in that corner over there and keep quiet’. Yet, in fact, what he said to Abu Bakr clearly illustrated his confidence. He told him: ‘Relax, Allah is with us, and Allah will save us.’” This is mentioned in the Qur’ān, as follows: ‫ِيااث َني ِا‬ ‫ن‬ ‫ِينا َك َفرُواا َثان َا‬ ‫ّللا ُاإِذااأَخ َر َج ُاهاالَّذ َا‬ ‫ص َراهُا َّا‬ ُ ‫لا َتن‬ ‫إِ َّ ا‬ َ ‫صرُواهُا َف َقداا َن‬

‫ّللاا َم َع َناا َفأَن َز َلا‬ ‫لا َتح َزنااإِنَّاا ََّا‬ ‫صاح ِِب ِاها َ ا‬ ‫اراإِذاا َيقُو ُا‬ ‫اإِذاا ُه َماافِياال َغ ِا‬ َ ِ‫لال‬ ‫ِينا َك َفرُوا‬ ‫لا َكلِ َم َاةاالَّذ َا‬ ‫ّللا ُا َسكِي َن َت ُاها َعلَي ِاها َوأَ َّي َداهُا ِب ُج ُنوداالَماا َت َرو َهاا َو َج َع َا‬ ‫ا َّا‬ )41:‫ّللا ُا َع ِزيزاا َحكِيماا(التوبة‬ ‫ِياالعُل َياا َو َّا‬ ‫ّللااه َا‬ ‫السُّفلَىا َو َك ِل َم ُاةا َِّا‬ If you help him (Muhammad) not, (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad s.a.w. and Abu Bakr r.a.) were in the cave, he said to his companion: “Be not sad (or afraid), surely Allah is with us.” Then Allah sent his calmness (peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allah that became the uppermost; and Allah is All-Mighty, All-Wise. (Q. 9:40) It was on the morning of 13th September 622 CE corresponding to the 14th year of his prophethood, the Prophet s.a.w. with Abu Bakr went into hiding at this cave. They had promised 100 camels as a reward for a person who captured him. Abu Bakr was reported to have said to the Prophet when they were in the cave, “If any of them looks down at his feet, he will see us.” The Prophet told him, “O Abu Bakr! What do you think about two with Allah as their third?” i.e., Allah was with them. As a spider web was covering the entrance of the cave and a dove was hatching beside it, the pursuers were sure that nobody was inside it, and returned to Makkah. The cave at Mt. Thawr Is located at South of Makkah, about one hour walking distance from it, to be precise, 5.37 km. It was the route to Yemen instead to Madinah. The Prophet and Abu Bakr stayed there three days, until their enemy stopped pursuing them. Then they continued their journey northward to Madinah. They took different route, zigzagged like spiral, like of the caravan tract, so that they crossed each other four times half the way to Madinah. Then the two routes became almost parallel. The tract

followed by the Prophet was on the left side leading to Qubā’ before reaching Madinah. The above verse was revealed about nine years after this incident. It was after the return of the Prophet from Tabuk campaign in the 9 AH where he stayed 20 days with the army of 30 000 fighters. They were expecting the attack of the Romans with about 40 000 fighters, but they did not come. To those who did not want to help the Prophet in this campaign, Allah had helped him before, namely, when he was in the cave of Mt. Thawr, and when the Battle of Badr took place, where angels participated in the battlefield. 7. Abῡ Lahab was one of the Prophet’s uncles. His name was ‘Abdul ‘Uzzā (“slave of ‘Uzzā”; ‘Uzzā was the name of one idols worshipped by the Makkan idoleters) bin ‘Abdul Muṭṭalib. He was called Abῡ Lahab (lit. “Father of Flames”, i.e., the one who has flames), because of the brightness of his face. He scorned him and hated Islam so much, that he kept following the Prophet. Whenever he finished talking to someone or a group of people, he waited until the Prophet s.a.w. left, and then he approached them and told them the opposite of what the Prophet had said. The Prophet s.a.w. one day went to the valley of Baṭḥā, then he ascended the mountain and called people to come at once. When they came, he told them: “If I tell you all that the enemy was going to attack you in the morning or in the evening, would you all believe me?” Since he had been known for his honesty and was caked al-Amīn (“the honest, faithful, reliable, faithful), they said ”yes”. Then the Prophet told them: “Verily, I am a warner sent to you all before the coming of a severe torment.” Abῡ Lahab said: “Have you gathered us for this? May you perish” in another version, he said, “Perish you for the rest of this day.” Then Allah revealed: ‫ا َس َيص َلىا َنارً اا ا‬.‫ب‬ ‫ا َمااأَغ َنىا َعن ُاها َمال ُ ُاها َو َماا َك َس َا‬.‫َتبَّتاا َي َدااأَ ِبيا َل َهباا َو َتبَّاا‬ ‫) ا‬5-1:‫افِيا ِجي ِد َهاا َحبلاامِناا َم َسداا(المسد‬.‫ب‬ ‫ا َوام َرأَ ُت ُاها َحمَّا َل َاةاال َح َط ِا‬.‫اتالَ َهبا‬ ‫َذ َا‬

Perish the two hands of Abu Lahab and perish he! His wealth and his children will not benefit him! He will enter the Fire full of flames! And his wife, too who carries wood. In her neck is a strongly twisted rope. (Q. 111:1-5) Dr. Miller wondered: “How could Muhammad (s.) possibly have known for sure that Abu Lahab would fulfil the Qur’ānic revelation if he (i.e. Muhammad) was not truly the Messenger of Allah? How could he possibly have been so confident as to give someone 10 years to discredit his claim of prophethood? The only answer is that he was Allah’s messenger; for in order to put forth such a risky challenge, one has to be entirely convinced that he has a divine revelation.” 8. After relating the story of Noah, the Qur’ān said: ‫لا َقوم َا‬ ‫ُك‬ ‫تا َو َ ا‬ ‫تا َتعا َل ُم َهااأَن َا‬ ‫كا َماا ُكن َا‬ ‫با ُنوحِي َهااإِ َلي َا‬ ‫كامِنااأَن َبا ِاءاال َغي ِا‬ ‫تِل َا‬ )48:‫ِينا(هود‬ ‫لا َه َذاا َفاص ِبرااإِنَّااال َعا ِق َب َاةالِل ُم َّتق َا‬ ‫امِناا َقب ِا‬ This is the news of the Unseen which We reveal to you (O Muhammad); neither you nor your people knew it before. So be patient. Surely, the (good) end is for the pious.(Q. 11:49) Dr. Miller was amazed that that there had never been a religious holy book talked in this style, giving information to its readers and then said that it had never been known before, a new information. What if the Makkan people said, that this was not a new information, they had known it before! And this did not happen. One example is that the Qur’ān mentioned the city of Iram (a city of pillars) in, ‫الَّتِيالَما‬.‫تاال ِع َما ِاد‬ ‫ إِ َر َاما َذا ِا‬.‫كا ِبعادا‬ ‫لا َر ُّب َا‬ ‫فا َف َع َا‬ ‫اأَلَماا َت َارا َكي َا‬ ‫) ا‬2-7:‫ايُخلَقاامِثل ُ َهاافِياال ِب َل ِادا(االفجر‬ Saw you O Muhammad not how your Lord deal With ‘Ᾱd, Iram with pillars the like of which were not created in the land? (Q. 89:7-8)

The classical Qur’ān commentator al-Ṭabarī mentioned some views of mufassirīn (Qur’ān commentators) of the term Iram, among which are: Alexandria, Damascus, the name of a tribe belonging to their ancestor ‘Ᾱd, “the perished people”, “the tall people”. The classical commentator al-Qurṭubī gives more views: Iram was the father of ‘Ᾱd; the name of a village; the name Sam’s son, who was the son of Noah. Dr. Miller said that National Geographic in December 1978 edition mentioned that the city of Elba in Syria was excavated in 1973. It was said to be 43 centuries old. They found in the library of Elba a record of all cities the people of Elba had done business, including the city of Iram. This information mentioned in the Qur’ān of the existence of the city of Iram 43 centuries ago was known just recently in 1973. This indicates that the Qur’ān which gives such information is revelation from Allah. That year 1978 was also the year where Dr. Miller, a former active Christian missionary, embraced Islam after reading the Qur’ān and called himself “Abdul-Ahad Omar.” (CIVIC, 14 March, 2014) Sources: ‫المكتبةاالشاملة‬ ‫ازهرةاالتفاسير‬:‫)ا‬1874-1482\1174-1115(‫محمداأبوازهرةا‬ )888\111‫ا‬.‫تفسيراالطبريا(ت‬ )1171\774‫ا‬.‫تفسيراإبناكثيرا(ت‬ )1871\471‫ا‬.‫القرطبيا(ت‬ ‫َا‬ ‫تفسيرا‬ http://islamlecture.wordpress.com/2010/07/22/the-man-whochallenged-the-quran-gary-miller-later-became-muslim/ Gary Miller. The Amazing Qur’ān. Abu Khalil. Dr. Shauqi (comp.). Atlas of the Qur’ān. Riyadh: Darussalam, 2003. Dr. Muhammad Hatta, etal. The Great History of Muhammd s.a.w. Jakarta: Maghfirah Pustaka, 2011.

15. THE AMAZING QUR’ᾹN (1) History keeps repeating itself. Fourteen centuries ago, Khālid ibn al-Walīd under his leadership ensured the victory of the Makkkan army over the Muslim army led by the Prophet in the Battle of Uḥud in 3/625. Four years later, in 7/629 Khālid ibn al-Walīd came to Madinah and went to the Prophet and converted to Islam. Since then, he became the defender of Islam and the Prophet’s general in his campaigns due to his mastership in warfare. He was called as his epithet, “Sayf al-Islām”, “the Sword of Islam.” In our modern time we have Dr. Garry Miller who had accepted the challenge of the Qur’ān in 1977. One year later he became Muslim, the defender of the Qur’ān and a propagator of Islam worldwide. He conducted many debates, discussions, speeches, and one of his main topics is the wondrous nature of the Qur’ān as evidence of its divine origin. A person among the audience at the end of his speech about the amazing Qur’ān asked him why he used the term “amazing” for the Qur’ān instead of the “Noble” Qur’ān )‫ (القرآن الكريم‬as the title of his topic. He answered that this title “amazing” was originally from non-Muslim scholars who were amazed with the Qur’ān, although they did not believe in it as divine revelation. He said that in the Qur’ān itself this expression is found. What he meant is the following Qur’ānic verse: )1:‫قُل أُوحِي إِلي أن ُه استمع نفر مِن ال ِجن فقالُوا إِنا سمِعنا قُرآ ًنا عجبًا (الجن‬ Say (O Muhammad): “It has been revealed to me that a group jinn listened (to this Qur’an). They said: ‘Verily, we have heard a wonderful Recitation (this Qur’an)!…’” (Q. 72:1) This wonderful recitation is itself the amazing Qur’ān. Dr. Miller also said that besides “Noble” the term the “Glorious” )‫ (مجيد‬is also attributed to the Qur’ān, as mentioned by the Qur’an itself, as follows: )11-11:‫ فِي لوح مح ُفوظ (البروج‬.‫بل هُو قُرآن م ِجيد‬

Nay! This is a Glorious Qur’an. (Inscribed) in The Preserved Tablet (Q. 85:21-22) Dr. Miller also mentioned the term “Holy” )‫ ُمقدس‬, sacred) which is originally from “wholely” is attributed to the Bible, not to the Qur’ān. This term is attributed to the Valley Ṭuwá where Allah spoke to Prophet Moses (Musa a.s.), as follows: ُ ‫س‬ )11:‫ط ًوى (طه‬ ِ ‫إِني أنا ربُّك فاخلع نعليك إِنك ِبالوا ِد المُقد‬ “Verily, I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.” (Q. 20:11-12) ُ ‫س‬ ُ ‫هل أتاك حد‬ )11-11 :‫ط ًوى ( النازعات‬ ِ ‫ إِذ ناداهُ ر ُّب ُه ِبالوا ِد المُقد‬.‫ِيث مُوسى‬ Has there come to you the story of Musa (Moses)? When His Lord called him in the sacred valley of Tuwa (Q. 79:15-16) Before introducing the introduction of his book The Amazing Qur’an, Dr. Miller said: “Calling the amazing Qur’an is not something done by Muslims, who have an appreciation for the book who are pleased with it; it has been labelled amazing by non-Muslims as well. In fact, even people who hate Islam very much have still called it amazing.” In his introduction Dr. Miller states that non-Muslims who examine the Qur’ān being from the desert of Arabia 14 century ago expect to find it talking about the desert. To their surprise it talked also about the sea. It describes what is like a storm in the sea. Dr. Miller talked about a merchant marine who knew nothing about Islam. One day he borrowed the translation of the Qur’ān from a Muslim, and then returned it after reading it. He was impressed with the accurate description of a storm on a sea, so asked: “This Muhammad, was he a sailor?” When he got the answer: “As a matter of fact, Muhammad lived in the desert,” he embraced Islam on the spot, because he had been in a storm on the sea, and the Qur’an’s description of it must have been from God. This verse runs as follows: ُ ‫أو ك‬ ‫ظلُمات فِي بحر لُجي يغشاهُ موج مِن فو ِق ِه موج مِن فو ِق ِه‬ ُ ‫سحاب‬ ‫ظلُمات بعضُها فوق بعض إِذا أخرج يدهُ لم يكد يراها‬

)04:‫ومن لم يجع ِل ّللا ُ ل ُه ُنورً ا فما ل ُه مِن ُنور (النور‬ Or [the state of disbeliever] is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (Q. 24:40) Scientific discovery found the existence of a wave below the surface of the ocean, so that we have two kinds of wave here, one above the other. This is the scientific interpretation of the above verse. This is how the Qur’ān portrays the state of disbeliever; without guidance, they are in the dark, darkness upon darkness. This is the opposite condition of the believer mentioned in the previous verse, namely, verse 35 mentioning the condition of the true believer, who receives guidance, i.e., “light upon light” )‫( ُنور على ُنور‬. These verses are in sūrat al-Nūr (Light). Dr. Miller mentions the theory of atomism advanced by the Greek philosopher, Democritus, assuming that matters consist of tiny particles called atoms which are indestructible and indivisible. Last century modern science discovered that this atom can be split into component parts. The Qur’an has mentioned it earlier, as follows: ‫ت ول فِي‬ ِ ‫ل يع ُزبُ عن ُه مِثقا ُل ذرة فِي السماوا‬ )3:‫ (سبأ‬...‫ض ول أصغ ُر مِن ذلِك‬ ِ ‫اْلر‬ … He [Allah] is aware of an atom’s weight in the heavens and on the earth, and even smaller than that … (Q. 34:3) Another amazing thing noticed by Dr. Miller is the absence of the Prophet’s advice about health and hygiene in the Qur’ān. For example, it is not included in the Qur’ān ‫ الحبة السوداء‬, black caraway (L. nigella sativa), known in the Muslim world as habbatussauda, one of the Prophetic Medicine ) ّ‫ (الطبُّ النب ِّوي‬which is still being used and sold as food supplement to strengthen immune system and as medicine to treat various ailments. ‫( الحِجامة‬ḥijāmah, cupping) is still being practiced, especially in Indonesia, called bekam,

is not mentioned in the Qur’ān. Allah did not want to include the Prophet’s advice and medical treatment which could be outdated. He includes only one medical treatment which nobody would argue against it, namely, honey which will never be outdated. Allah says: ُ ‫يخ ُر ُج مِن ب‬ ‫اس‬ ِ ‫ُطونِها شراب مُختلِف ألوا ُن ُه فِي ِه شِ فاء لِلن‬ )16:‫إِن فِي ذلِك َلي ًة لِقوم يتفكرُون ( النحل‬ There comes from their [bees’] bellies, a drink of varying colour wherein is healthy for men. Verily, this is indeed a sign for a people who think (Q. 16:69) Honey is said to have been used to preserve the mummies because it absorbs the liquid needed by bacteria to survive, and therefore it kills them. In Shakespeare’s time, it was believed that bees flying around were males. He mentioned about it in his play Henry the Fourth that bees were soldiers who answered the call of their king. The Qur’ān says that they are females instead of males, as in the following verse: ‫ال ُبيُو ًتا‬ ِ ‫وأوحى ربُّك إِلى النح ِل أ ِن ات ِخذِي مِن ال ِجب‬ ُ ‫ومِن الشج ِر ومِما يع ِر‬ (16:‫شون (النحل‬ And your Lord inspired the bees, saying, “Take you inhabitants in the mountains and in the trees and in what they erect. (Q. 16:68) Dr. Keith More, professor of embryology in the University of Toronto was invited to Riyadh, Saudi Arabia, to find out if what the Qur’ān says about the subject. Dr. Miller interviewed him later for a television presentation. He said that some of the things stated in the Qur’ān, such as the growth of fetus were not known until thirty years ago. The description of human being at one stage as “leech like clot” mentioned in the Qur’ān (Q. 22:5; 23:14, and 40:67) was new to him and after he found out that it was true he added it in his book with the picture of both the fetus and the leech. When he was asked: “How do you explain this information in the Qur’ān?” He replied: “It

could only have been divinely revealed!” Yet, he did not embrace Islam. The Qur’ān was and is still a problem for non-believers. Many recent discoveries were found giving more evidence on the authenticity of the Qur’an. Allah says in the Qur’ān, ‫ت واْلرض كانتا رت ًقا ففتقناهُما‬ ِ ‫أولم ير الذِين كفرُوا أن السماوا‬ )34:‫وجعلنا مِن الما ِء ُكل شيء حي أفل يُؤ ِم ُنون (اْلنبياء‬ Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe? (Q. 21:30) The theory of Big Bang that the origin of the universe was one piece has been stated in the Qur’ān in the above verse. The Qur’ān’s claim that every living thing is made of water, was proved to be true after the invention of the microscope. They found out that cytoplasm which is the basic substance of the cells is made 80% of water. Science has discovered spots on the sun which move every 25 days indicating that it rotates around its axis. The Qur’ān has mentioned that the sun swims in the space, not just flying uncontrollably in the space, as follows: ‫وهُو الذِي خلق الليل والنهار والشمس والقمر ُكل فِي‬ )33:‫فلك يسبحُون (اْلنبياء‬ And He it is who has created the night and the day, and the sun and the moon, each in an orbit floating [i.e., swimming]. (Q. 21:33) ‫ار‬ ِ ‫ل الشمسُ ينبغِي لها أن ُتد ِرك القمر ول اللي ُل س ِاب ُق النه‬ )04:‫و ُكل فِي فلك يسبحُون (يس‬ It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, [i.e., swimming] each in an orbit (Q. 36: 40)

The word ‫ سبح‬has two meanings: to float and to swim. Since the sun rotates as if it is swimming, the second meaning, namely, swimming, should be used for these particular verses. Dr. Miller mentions about mythomania, a mental disease where a person lies and believes in them. Psychologists treat the mythomaniac with continually confronting him with facts. For example, if he says that he is the king of England, they do not tell him that he is lying, but they ask him: “Where is then the queen, where is the Prime Minister?” Eventually, he is healed of his delusions, because he cannot deal with facts. When the Prophet s.a.w. was said to have suffered from mythomania by non-Muslims, but the problem is that what he said in the Qur’ān is entirely based upon facts. On the contrary, the Qur’ān states that it contains healing, including mythomania, as follows: ‫يا أيُّها الناسُ قد جاءت ُكم موعِ ظة مِن رب ُكم وشِ فاء لِما فِي‬ )15:‫ور و ُه ًدى ورحمة لِلمُؤ ِمنِين (يونس‬ ُّ ‫ال‬ ِ ‫ص ُد‬ O mankind, there has come to you an admonition from your Lord [i.e., the Qur’an] and a healing for what is in the heart- and guidance and mercy for the believers.(Q. 10:57) By reading the Qur’ān a person can be healed from his delusions because it confronts him with facts. If you say that the Qur’ān is not revelation, then study it, and find the proof that it is not, give viable explanation. If you can’t, you are supposed to admit the truth of what it claims that it is revelation. But guidance is only from Allah. He said it five times in the Qur’ān, )11:‫ القصص‬.01:‫ النور‬.151 ،113 ،101 :‫(البقرة‬...‫ يهدِي من يشا ُء‬... … He (Allah) guides whom He wills… (Q. 2:142,213,272; 24:46; 28:56) Dr. Miller said that Catholic Church is honest in its statement in the New Catholic Encyclopedia about the origin of the Qur’ān. It states:

Over the centuries, many theories have been offered as to the origin of the Qur’an ….Today no sensible man accepts any of these theories!! The Prophet s.a.w. himself could not guide his uncle Abū Ṭālib. When Abū Ṭālib did not want to say the shahādah, that “there is no god but Allah, and Muhammad is His Messenger” before his death, the Prophet said, “By Allah, I will ask forgiveness for you as long as I am not prohibited to.” Then revelation came, as follows: ‫ما كان لِلن ِبي والذِين آم ُنوا أن يستغ ِفرُوا لِلمُش ِركِين ولو‬ )113:‫ (التوبة‬...‫كا ُنوا أُولِي قُربى‬ It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolaters, even though they be of kin… (Q. 9:113) ‫إِنك ل تهدِي من أحببت ولكِن ّللا يهدِي من يشا ُء وهُو‬ )11:‫أعل ُم ِبالمُهتدِين (القصص‬ Verily, you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And He knows best those who are guided (Q. 28:56) In fact, when we pray, do our devotion to Allah and recite the Fātiḥah, the introductory chapter of the Qur’ān, we ask and keep asking Allah at least seventeen times a day one thing only, guidance, when we say ‫“ اهدِنا الصراط المُستقِيم‬Guide us to the Straight Way.” As a matter of fact, we can say that the whole content of the Qur’an in one word is guidance. Allah said, )1:‫ذلِك الكِتابُ ل ريب فِي ِه ُه ًدى لِلمُتقِين (البقرة‬ This is the Book (the Qur’ān), whereof there is no doubt, a guidance to those who are pious (Q. 2:2) May Allah keep guiding us to the Right Path. (CIVIC, 21.03.2014) :‫المصادر‬ ‫المكتبة الشاملة‬ )611\314 .‫تفسير الطبري (ت‬ Gary Miller. The Amazing Qur’an

16. THE AMAZING QUR’ᾹN (2) ‘Umar ibn al-Khaṭṭāb r.a. was one of those who opposed the Prophet in the early period of Islam, but suddenly he became his ally and a defender of Islam. One day before his conversion, he set out to kill the Prophet, but on his way he met someone who had probably converted to Islam and told him that his sister Fatimah and her husband had accepted Islam. ‘Umar went to his sister’s house and found her reading the Qur’ān. He beat her mercilessly, until she was bleeding. She became bold and defiant, and said, “‘Umar, you can do whatever you like, but you cannot turn our hearts away from Islam.” He was amazed with his sister’s persistent, and when he read the verses her sister had read before he accepted Islam. The verses run as follows: ْ‫ َت ْن ِزيل ِممَن‬.‫ إِ َّل َت ْذك َِرة لِ َمنْ َي ْخ َشى‬.‫آن لِ َت ْش َقى‬ َ ْ‫ك ْالقُر‬ َ ‫ َما أَ ْن َز ْل َنا َع َل ْي‬.‫طه‬ ‫ لَ ُه َما‬.‫ش اسْ َت َوى‬ ِ ‫ض َوال َس َم َاوا‬ َ ْ‫َخلَ َق ْاْلَر‬ ِ ْ‫ الرَ حْ َمنُ َعلَى ْال َعر‬.‫ت ْال ُعلَى‬ َ ‫ت‬ َ ْ‫ض َو َما َب ْي َن ُه َما َو َما َتح‬ )6-1:‫الث َرى (طه‬ ِ ‫فِي ال َس َم َاوا‬ ِ ْ‫ت َو َما فِي ْاْلَر‬ Ṭā Ḥā. We have not sent down the Qur’ān unto you to cause you distress. But only as a Reminder to those who fear Allah. Revelation from Him Who created the earth and the high heavens. The Most Glorious rose over the (Mighty) Throne. To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil. (Q. 20:106) The word Ṭā-Hā )‫(طه‬, like other letters of the alphabet at the beginning of some sῡrahs, (such as A.L.M., A.L.R.) is not translated, and considered one of the miracles of the Qur’ān, and none but Allah Alone knows its meaning. However, some classical Qur’ān commentators said that the word Ṭā-Hā in Syriac according to Ibn ‘Abbās , Qatādah, and Sa‘īd ibn Jubayr means “O man”, whereas according to ‘Ikrimah and al-Ḍaḥḥāk it was from Nabatean language, also meaning “O man.” Al-Ṭabarī (d. 320/923) said that the word ṬāHā meaning “O man” had been used in Acre (a seaport in Palestine). The poet Mutammim ibn Nuwayrah (d. 30/650), one of the ṣaḥābah

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(companions of the Prophet), used the word ṭāhā meaning “O man” in his poems, such as the following line: ُ ‫ َف ِخ ْف‬... ْ‫ِتال َف َل ْم ُي ِجب‬ ُ ‫َه َت ْف‬ ‫كون م َُوائِل‬ َ ‫ت َع َل ْي ِه أنْ َي‬ ِ ‫ت ِب َط َه فِي الق‬ I shouted [to him] “O man” in the fighting, but he did not answer, so I feared for him that he might have collapsed. The idolaters of the Quraysh said that the Qur’ān was sent to Prophet Muhammad s.a.w. only to distress him. Therefore, Allah revealed to deny this allegation and states that instead, it is a Reminder for people who fear Allah. However, ‘Umar had distressed his sister for accepting Islam. The contents of the above verses are: the Qur’ān is a Reminder to the Muslims, coming from Allah Who created the heavens and the earth. Everything belongs to Him, on the earth, in the heavens, and what is between the heavens and the earth, and what is under the soil. Beside the deep meanings of these verses, most of their endings rhyme together sounding “ā” like poetry. No wonder that after reading the above verses, ‘Umar said, “This is not the words of human beings, I bear witness that there is no deity but Allah, and Muhammad is the Messenger of Allah.” When he met the Prophet in the house of al-Arqam the Prophet s.a. held him, saying, “Is not this the time for you (to accept Islam?)” ‘Umar answered, “I bear witness that there is no deity but Allah, and you are His Messenger.” On hearing this statement of ‘Umar, those who were present shouted “Allāhu Akbar” (Allah is Great). The Qur’ān was revealed in the era where Arabic poetry reached the highest standard of eloquence. The wise saying of the pre-Islamic Arabs was “The beauty of man lies in the eloquence of his tongue.” It is the ability to express oneself forcefully and elegantly. But poetry was esteemed more than prose. Once a year they held a general assembly at the ‘Ukāẓ where they recited their poems competing among themselves to get the first honour to be the best poet of the year. It was the biggest market in pre-Islamic Arabia. Its

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approximate location is Southeast of Makkah between Makkah or Nakhlah and Ṭā’if in Hawāzin territory. Poets came to this place to recite their best poetry, as the best poetry would be hung at the door of the Ka‘bah in honour of the poet. The collection of these ancient Arabic poetry is called al-Mu‘allaqāt (lit. “things hung”, i.e., poetries hung at the door of the Ka‘bah). Pre-Islamic poetry was full of boasting and reviling, describing the joys of battle, the struggle for mastery, the flashing of swords in the battle, the perils of long journeys, the noble horses and camels. One of the seven Mu'allaqāt poems prized as the best examples of pre-Islamic Arabian verse was the long poem (qaṣīdah) of Imru’ alQays who was born in the early 6th century. It contains his lamentation over the ashes of a long deserted encampment which had been the home of his beloved one, as follows: ‫ول َف َح ْو َم ِل‬ ِ ‫ِق َفا َنبْكِ مِنْ ِذ ْك َرى َح ِبيب و َم ْن ِزل * ِبسِ ْقطِ اللِّ َوى َبي َْن ال َد ُخ‬ ‫أل‬ ِ ‫َف ُت ْوضِ َح َفال ِم ْقرا ِة لَ ْم َيعْ فُ َرسْ مُها * لِ َما َن َس َج ْت َها مِنْ َج ُنوب و َش ْم‬ Stop, oh my friends, let us pause to weep over the remembrance of my beloved. Here was her abode on the edge of the sandy desert between Dakhūl and Ḥawmal. The traces of her encampment are not wholly obliterated even now; For when the South wind blows the sand over them the North wind sweeps it away. The only poet whose poetry was included in the Mu‘allaqat was Labīd ibn Rabī‘ah al-‘Ᾱmirī (d. 41/662) who cited poetry in both pre and post Islamic eras. One line of his poetry was appreciated by the Prophet s.a.w. who considered it the most correct one among the sayings of the poets, is as follows: ‫اّل كل شيء ما خل هللا باطل * وكل نعيم ّل محالة زائل‬ Indeed, everything except Allah is futile, and every comfort will most certainly come to an end. What the poet means here is the worldly comfort, not the bliss in Paradise. When the ruler of Kufah requested him to recite some of his poems, he cited sῡrat al-Baqarah, and said after reciting it, “Allah has

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given me this surah replacing my poems after I have become Muslim.” He lived a long life, 140 years old. At the age of 102 he accepted Islam, and since then he swore that he would never write pagan poetry again. One example of the eloquence of the Qur’ān is the following verse, containing three orders and three prohibitions as admonition to the Muslims: ْ َ َ‫إن‬ ‫ان َوإِي َتا ِء ذِي ْالقُرْ َبى َو َي ْن َهى‬ َ ِ ‫اْلحْ َس‬ ِ ِ ْ ‫هللا َيأ ُم ُر ِب ْال َع ْد ِل َو‬ ُ ْ ْ ْ َ َ ْ ُ ُ َ َ ْ َ َ َ َ )09:‫ُون (النحل‬ َ ‫َع ِن الفحْ شا ِء َوال ُمنك ِر َوال َبغيِ َيعِظك ْم ل َعلك ْم تذكر‬ Verily, Allah orders justice and kindness, and giving (help) to the relatives, and He forbids immoral sins, and evil and tyranny. He admonishes you, so that perhaps you may take heed (Q. 16:90) The above verse contains Allah’s orders to do three things and to avoid three things. He orders us to do ‘adl. It means justice, fairness, impartiality, honesty. That means Allah prohibits us from doing its opposite, namely, ẓulum, injustice, unfairness, partiality and dishonesty. Allah orders us to do iḥsān, doing good deeds (for Allah’s sake alone). It means Allah prohibits us from doing bad deeds. Doing good things includes doing voluntary good deeds, such as giving charity to the needy. If you have to pay zakat $10 000 and you give $15 000, giving the extra $5 000 amount is called iḥsān. If you have to feed one poor person as fidyah (ransom) because you are too weak to fast, but you feed two poor persons, then feeding the extra one person is called iḥsān. When the angel Jibrīl asked Prophet Muhammmad s.a.w., “What is iḥsān?” He wanted the Prophet’s companions to hear and learn from his answer. He said, ‫اك‬ َ ‫ َفإِنْ لَ ْم َت ُكنْ َت َراهُ َفإِ َن ُه َي َر‬،ُ‫ك َت َراه‬ َ ‫هللا َكأ َ َن‬ َ َ ‫أَنْ َتعْ ُب َد‬ )‫(رواه البخاري ومسلم وغيرهما‬ You worship Allah as if you see Him, but if you cannot (worship Him as if you( see Him, verily, (be sure that) He sees you. (Reported by Bukhari and Muslim and others) This is not the definition of iḥsān, but the ultimate example of it. The companions of the Prophet knew the meaning of iḥsān,

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namely, doing good deeds, but they did not know the best example of it, i.e., worshiping Allah as if we see Him. We are created by Allah ُ ‫َو َما َخلَ ْق‬ to worship him. Allah says, (66:‫ون (الذاريات‬ َ ‫اْل ْن‬ ِ ‫س إِ َّل لِ َيعْ ُب ُد‬ ِ ْ ‫ت ْال ِجنَ َو‬ " And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)" So, we want to worship Allah the best way we can, and the Prophet s.a.w. told us how to do it. This is the purpose of our lives. But if we cannot achieve this kind of iḥsān, although we keep trying it, we remain at the level required when we pray, namely, to worship Allah with certainty that He sees us worshiping him. Even this level is not easy to keep, as when we pray our mind may keep wondering, and we have less concentration. Allah orders us to give help to our relatives. That means He prohibits us from forgetting, ignoring and abandoning them. We do not choose our father, our mother, our brother and sister. We cannot say that he or she is my former father, my former mother, my former brother, my former sister. This family tie is and should remain unbreakable in Islam. What if they are not good parents, brother or sister, or even if they are not Muslims? Yet, we should keep being good with them, as it is Allah’s command to do so. Allah prohibits us from three things: faḥshā’ immoral things, munkar, evil, and baghy, injustice, tyranny. The word faḥshā’ is something to do with immorality, such as adultery which was commonly practiced in pre-Islamic Arabia. At that time there was no conjugal fidelity. The husbands were indifferent about infidelity of their wives. There was no stain of illegitimacy for the children of prostitutes. Adultery was tolerated except of a person from another line of ancestry; this was usually punished with death. When it was revealed, (146:‫ (البقرة‬... ‫ون أَ ْب َنا َء ُه ْم‬ َ ُ‫اب َيعْ ِرفُو َن ُه َك َما َيعْ ِرف‬ َ ‫ِين آ َت ْي َنا ُه ُم ْال ِك َت‬ َ ‫الَذ‬ Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad s.a.w.) as they recognize their sons… 2:146; 6:20) ‘Umar r.a. asked ‘Abdullah ibn Sallām (a converted Jewish scholar) whether he recognized Prophet Muhammad s.a.w. as he recognized

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his own son, he replied, “Yes, and even more … I recognize him, although I do not know anything about his mother’s story.” He did not know whether his wife was faithful to him or not. In modern age, the condition of immorality in pre-Islamic era called the Jāhiliyyah (ignorance) seems similar. For example, in 2011 the illegitimate births in the 27 Union of European counties were 39.5%. In 2009, it was 41%. In Latin America where the highest rate of illegitimacy is between 55 and 74 %. In fact, the institution of marriage is being in jeopardy, especially in the Western world. Allah prohibits us from doing munkar, namely, reprehensible, detestable, and objectionable action. The word literally means “that which is not recognized as good”, so that it becomes “denied, unacknowledged, abominable.” It is, then, anything bad according to Islam is munkar and ḥarām which a Muslim has to avoid, such as, lying, slandering, cheating, backbiting, and drinking alcohol. Allah prohibits us from doing baghy, namely, tyranny and oppression. These are the last of the three things prohibited in the above verse; the other two are evil and immoral deeds. These three prohibitions are preceded by three injunctions, namely, justice, iḥsān, translated as “kindness” in the above verse, and giving help to relatives. Then the verse concludes with “He admonishes you, so that perhaps you may take heed.” One day the linguist and poet al-Aṣma‘ī (d.740/121) heard a Bedouin girl citing a poem, ُ ‫ َقب َْل‬... ‫هللا لِ َذ ْن ِبي ُكلِّ ِه‬ ‫ت إِ ْن َسانا ِب َغي ِْر ِحلِّ ِه‬ َ َ ‫أَسْ َت ْغ ِف ُر‬ ‫صلِّ ِه‬ َ ُ ‫ف اللَ ْي ُل َولَ ْم أ‬ َ ‫ص‬ َ ‫ َفا ْن َت‬... ‫ال َناعِ ما فِي َدلِّ ِه‬ ِ ‫م ِْث َل ْال َغ َز‬ I ask Allah’s forgiveness for all my sins, I have kissed a man without his disposal, like a gazelle tender in his flirtation, then midnight came without doing my night prayer َ ِ‫“ َقا َتلَك‬May Allah fight you! [an expression he said to her:! ِ‫ص َحك‬ َ ‫هللا ُ َما أَ ْف‬ indicating blame as well as praise], how eloquent you are!” She said, “Is it considered eloquent compared to Allah’s saying,

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...‫ َوأَ ْو َح ْي َنا إِ َلى أ ُ ِّم مُو َسى أَنْ أَرْ ضِ عِي ِه‬where in one verse we find two commands, two prohibitions, and two promises of good tidings?” The verse meant by this Bedouin girl runs as follows: ‫ت َع َل ْي ِه َفأ َ ْلقِي ِه فِي ْال َي ِّم َو َّل َت َخافِي‬ ِ ‫َوأَ ْو َح ْي َنا إِلَى أ ُ ِّم مُو َسى أَنْ أَرْ ضِ عِي ِه َفإِ َذا ِخ ْف‬ )7:‫ِين (القصص‬ َ ‫َو َّل َتحْ َزنِي إِ َنا َرا ُّدوهُ إِلَيْكِ َو َجاعِ لُوهُ م َِن ْالمُرْ َسل‬ And We inspired the mother of Moses (telling): “Suckle him, but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers. (Q. 28:7) The two commands are: suckle him and cast him into the river. The two prohibitions are: “do not fear and do not grieve”. The two promises and good tidings are: “We shall bring him back to you, and We shall make him one of Our Messengers”. We notice the internal rhymes in this verse are also in pairs: awḥaynā - mūsā; arḍi‘īhi fa’alqīhi; khifti - ‘alayhi, walā takhāfī - walā taḥzanī, and rāddūhu jā‘ilūhu. We also notice that the vowel fatḥah a is used 27 times, including 10 long vowels ā, whereas the kasrah i is used 20 times, including 5 long vowels kasrah ī. Only 7 vowels with ḍammah u, including 3 long vowels ῡ are used in this verse. The proportion between the short vowel a, i, and u in this verse is 27: 20: 5; the proportion in long vowel ā, ī, and ῡ is 10: 7: 3. The easiest vowel to pronounce is a and ā, then i and ī, followed by u and ῡ. Babies start learning to speak by opening their mouths, blowing out air, making sound, then the sound will be ”a” or “ā”, later become “pāpā, bābā, māmā,” then the vowel ”i” follows, and they will say “daddy” and “mummy”, then the vowel “u” follows. !‫( سبحان هللا‬CIVIC, 28.03.14) :‫المراجع‬ ‫المكتبة الشاملة‬ )1171\774 .‫تفسير إبن كثير (ت‬ )099\119 .‫تفسير الطبري (ت‬ )1971\671 .‫تفسير القرطبي (ت‬ http://en.wikipedia.org/wiki/Legitimacy_(law) https://www.saudiaramcoworld.com/issue/198002/the.fair.at.ukaz. htm http://it.wikipedia.org/wiki/'Ukaz

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17. THE AMAZING QUR’ᾹN (3) Allah revealed to the Prophet s.a.w. the following verse: َ ‫ َغافِر‬.‫ّللا ْال َعزيز ْال َعلِيم‬ ‫ب‬ ِ ‫ب َو َق ِاب ِل ال َت ْو‬ ِ ‫الذ ْن‬ ِ ‫ َت ْن ِزيل ْال ِك َتا‬.‫حم‬ ِ ِ ِ ِ َ ‫ب م َِن‬ ِ َ ‫ب ذِي‬ )3-1:‫الط ْو ِل َل إِلَ َه إِ َل ه َو إِلَ ْي ِه ْالمَصِ ير (غافر‬ ِ ‫َشدِي ِد ْال ِع َقا‬ Hā.Mīn [These letters are one of the miracles of the Qur’ān and none but Allah (Alone) knows their meanings]. The revelation of the Book (this Qur’ān) is from Allah, the Almighty, the All Knower. The forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favours). None has the right to be worshipped but He, to Him is the final return (Q. 40:1-3) This verse contains good news for sinners among Muslims as Allah is Forgiver of sin. But this verse is also a threat for sinners who do not repent, for Allah is the Severe in punishment. In addition, the revelation of the Qur’ān is to urge people to believe in the tawḥīd (Oneness of Allah), the Judgment day, and sincerity in their action, and to devote themselves to Him. There is here balance between expecting Allah’s mercy and fearing His punishment which is found in many Qur’ānic verses, such as follows: )05-94:‫ (الحجر‬.‫ َوأَنَ َع َذ ِابي ه َو ْال َع َذاب ْاْلَلِيم‬.‫َنبِّئْ عِ َبادِي أَ ِّني أَ َنا ْال َغفور الرَ حِيم‬ Declare (O Muhammad) My slaves, that truly I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment. (Q. 15:49-50) When ‘Umar r.a. missed a man from Syria he was told that he was a heavy drinker. ‘Umar r.a. told to his secretary to write a letter to him, containing the verse mentioned above. He asked the courier not to hand him his letter until he became sober, and asked people with him to pray for him. When the man received the letter he wept and kept saying, “Allah has promised me to forgive me, and has warned me against His punishment.” He repented and stopped drinking. When ‘Umar heard the news he said, “This is what you should do if you see anyone one of you is committing sin, try to stop him and pray for him, and do not become the devils’ helpers against him.”

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While the Prophet s.a.w. was citing the above verse in his prayer in the Mosque, al-Walīd ibn al-Mughīrah, one of the leaders of the Quraysh tribe, was near him listening to his recitation. When the Prophet noticed that he was listening to him he repeated the verses to him. Then al-Walīd came to the court of his people Banī Makhzῡm, saying: I have heard from Muhammad a while ago a speech which is neither of human beings nor of the jinn. Verily, there is beauty and elegance in it; its upward is very fruitful, and is downward is abundant. And verily, it is very elevated ,and nothing excels it. The Quraysh people said that al-Walīd had become a Sabean, namely, he had abandoned their religion, and that they would follow him to become Sabeans. Abῡ Jahl told them that he would deal with him. Then he came to al-Walīd, sitting beside him sadly. “You look sad, my nephew!,” said al-Walīd. “What makes me sad is that the Quraysh people want to help you for your basic necessity of your life and for your old age, and yet they think that you have appreciated the speech of Muhammad and have visited Abū Kabshah [al-Ḥārith ibn al-‘Uzzā, the husband of Ḥalīmah al-Sa‘diyyah, who breastfed the Prophet breastfed in his babyhood] and Abῡ Quḥāfah [Abu Bakr’s father], to be fed by them,” said Abῡ Jahl. Al-Walīd became angry and said, “Do not the Quraysh people know that I have the most wealth and children, more than what they have?” Then he went to the court of his people with Abῡ Jahl. He asked them: “You think Muhammad is mad, then have you seen him throttle?” When they said “No,” he asked: “You think Muhammad is a fortune-teller, then have you seen him telling fortune?” When they said, “No,” he asked them, “You think Muhammad is a poet, then have you seen him citing poetry?” When they said, “No,” he asked

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them: “You think Muhammad is a liar, then have you seen him lying?” When they said, “No,” they asked him, “Then what is he?” Then al-Walīd thought to himself, then frowned and said, “He is no more than a magician; don’t you see him separating man from his family, his servants and children? He is then a magician.” To this, Allah informed the Prophet s.a.w. with the following verses: ‫ ث َم أَ ْد َب َر‬.‫س َو َب َس َر‬ َ ‫ ث َم َع َب‬.‫ ث َم َن َظ َر‬.‫ْف َق َد َر‬ َ ‫ث َم ق ِت َل َكي‬.‫ْف َق َد َر‬ َ ‫ َفق ِت َل َكي‬.‫إِ َنه َف َك َر َو َق َد َر‬ )50-11"‫ إِنْ َه َذا إِ َل َق ْول ْال َب َش ِر (المدثر‬.‫ َف َقا َل إِنْ َه َذا إِ َل سِ حْ ر ي ْؤ َثر‬. ‫َواسْ َت ْك َب َر‬ Verily, he thought and plotted [meaning: he thought about the Prophet and the Qur’ān, and plotted what he could say about him and the Qur’ān]. So let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: “This is nothing but the word of a human being!” (Q. 74:18-25) In another tradition from ‘Ikrimah, he said that al-Walīd came to the Prophet s.a.w. who cited to him some verses of the Qur’ān which softened his heart. When Abῡ Jahl heard about it, he asked him to tell his people that he rejected and hated what the Prophet had cited. He did and said that nobody knew poetry, its rajaz meter, its qaṣīdah [ancient poems], not even the poems of jinn more than himself, and yet, he admired what he heard from the Prophet. The Arabs before Islam were proud of the beauty of their language. Every year poets cited their poetry in the ‘Ukāz market, and the best of which was hung on the wall of the Ka‘bah. Among the best poets at that time were: ‘Antarah ibn Shaddād (d. 22bH/601), the fierce warrior, al-Nābighah al-Dhubiyānī (d. ca. 18 bH/605), the eulogist who spent most of his time at the courts of Ḥirah and Ghassān, and whose poems consist largely of eulogies and satires, and ’Imru’ al-Qays, who died as an exile in Ancyra (modern Ankara, d. ca. 550). The philologists of the Basrah school regarded him the greatest of the poets of the Muʿallaqāt as well as the inventor of the form of the classical ode, or qaṣīdah.

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Like any other poetry, Arabic poetry has also meters, which are ordinarily reckoned to be sixteen in number. Khalīl ibn Aḥmad (d. 170/786) in the 8th century codified the normally used metres, and since then have little change. Some examples of the commonly used metres of the classical and modern poetry with some verses of the Qur’ān are as follows: 1. In the “long meter” ‫ال َبحْ ر ْال َط ِو ْيل‬, namely, ‫َفع ْولنْ َم َفاعِ يْلن َفع ْولنْ َم َفاعِ لن‬ [the “.” is short, and the “-” is stressed and long] (.-- .--- .-- .-..) in the poetry of ’Imru’ al-Qays, as follows: ٍ ‫ِق َفا َن ْبكِ مِنْ ِذ ْك َرى َح ِب ْي‬ ‫ب َو َم ْن ِز ٍل‬ Halt, you two companions, and let us weep for the memory of a beloved and an abode… This poetry was one of the seven Mu‘allaqāt. The example from the Qur’ān is as follows: َ ‫س الَتِي َحرَ َم‬ )33:‫ اإلسراء‬،101 :‫ّللا (اْلنعام‬ َ ‫َو َل َت ْقتلوا ال َن ْف‬ And do not kill the soul which has been prohibited by Allah (Q. 6:151 and 17:33) 2. In the “complete meter, ‫ ْال َبحْ ر ْال َكامِل‬, namely, ْ‫م َت َفاعِ لنْ م َت َفاعِ لنْ م َت َفاعِ لن‬ (..-.- ..-.- ..-.-) in the poetry of ‘Antarah ibn Shaddād as follows: ‫َه ْل َغاد ََر ال ُّش َع َراء مِنْ م َت َر َد ٍم‬ Have the poets left in the garment a place for a patch to be patched by me This poetry was also one of the seven Mu‘allaqāt. The example in the Qur’ān is as follows: )05:‫صلُّوا َعلَ ْي ِه َو َسلِّموا َتسْ لِيمًا (اْلحزاب‬ َ Ask Allah’s blessing on him and greet him with salutation (Q. 33:56) ْ namely, ‫( مسْ َت ْفعِلن مسْ َت ْفعِلن مسْ َت ْفعِلن‬--.3. In the rajaz meter ‫ال َبحْ ر الرَ َجز‬, --.- --.-) in poetry of the Egyptian poet Aḥmad Shawqī (d. 1932) who was nicknamed ‫“( أَ ِميْر ال ُّش َع َراء‬the Prince of the Poets”) َ in Lebanon as the neighbour of praising the town of Zahle )‫(الزحْ لَة‬ the valley, as follows: ِ‫اجا َرة ْال َوادِي َط ِربْت َو َعا َدنِي * َما ي ْش ِبه اْلَحْ الَ َم مِنْ ذ ِْك َراك‬ َ ‫َي‬

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O neighbour of the valley, I am deliriously happy and what has come to me is portrayed like a dream of your memories The example from the Qur’ān is as follows: )555:‫ (آل عمران‬... ‫ِين آ َمنوا اصْ ِبروا‬ َ ‫َيا أَ ُّي َها الَذ‬ O you who believe! Endure… (Q. 3:200) ْ namely, ‫( مسْ َت ْفعِلن مسْ َت ْفعِلن َفاعِ لن‬--.- --.4. In the “fast meter” ‫ال َبحْ ر الس َِريْع‬, -.-) in the poetry of the Persian poet Omar Khayyam (d. 1131) as follows: ‫ص ْو ًتا َها ِت ًفا فِي الس ََحر‬ َ ‫َسمِعْ ت‬ I heard a voice calling at dawn The example in the Qur’ān is as follows: )45( ‫يز ْال َعل ِِيم‬ َ ِ‫َذل‬ ِ ‫ك َت ْقدِير ْال َع ِز‬ Such is the measuring of the All-Mighty, the All-Knowing (Q. 6:96) 5. In the “abundant meter” ‫ ْال َبحْ ر ْال َوافِر‬, namely, ْ‫اعلَتنْ َفع ْولن‬ َ ‫م َفا َعلَتنْ م َف‬ (.-..- .-..- .--) as in the poem of an unidentified poet as follows: ‫احة َو ْا َلو َفاء‬ َ ‫ك ال َس َم‬ َ ‫ال َج ْل ًدا ** َوشِ ْي َمت‬ َ ‫َوكنْ َرج ًال َع‬ ِ ‫لى ْاْلَهْ َو‬ Be a steadfast man in facing terror, and make tolerance and loyalty your innate quality The example in the Qur’ān is as follows: )55:‫أَ َل بعْ ًدا لِ َعا ٍد َق ْو ِم هو ٍد (هود‬ So away with ‘Ᾱd, the people of Hῡd (Q. 11:60) This verse is about the people of ‘Ᾱd who disbelieved in Allah and disobeyed their Prophet Hῡd a.s. They lived in Southern Arabia, the area al-Aḥqāf in the present Ḥaḍramawt. ْ namely, ‫( َم َفاعِ يْلن َم َفاعِ يْلن‬.--- .---) 6. In the “song meter” ‫ال َبحْ ر ْال َه َزج‬, as in the following poetry: ‫و َمنْ َي ْدعـو إلـى َرب ** َكـزهَـا ٍد وعـبَــا ِد‬ … and who prays to a Lord, like ascetic and a pious people The example in the Qur’ān is the following verse: َ )59:‫ْس (يونس‬ ِ ‫َكأَنْ لَ ْم َت ْغ َن ِب ْاْلم‬ … as if it had not flourished yesterday!

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This verse is about the crops that have just flourished, but were destroyed by Allah for the growers’ arrogance ignoring His power over everything, including their crops. It is a moral lesson for us that everything is belongs to Him. 7. In the “consecutive meter” ‫ارب‬ ِ ‫ ْال َبحْ ر ْالم َت َق‬, namely, ْ‫َفع ْولنْ َفع ْولنْ َفع ْولن‬ ْ‫( َفع ْولن‬.-- .-- .-- .--), as in the poem ‫س ْال َه َوى َو ْال َم َعاصِ ـي ** َفأ َ ْي َن ال َن َجـاة َوأَ ْي َن ْال ِف َرار‬ َ ‫َت َظ ُّل َح ِب ْي‬ You persists to be controlled by passion and disobedience, where is, then, salvation and escape? The example in the Qur’ān is the following verse: َ ‫أَقِيموا الص ََال َة َوآتوا‬ )55:‫ المزمل‬.05:‫ النور‬.77:‫ النساء‬.115 ،13:‫الز َكا َة (البقرة‬ … perform prayer and give zakat (Q. 2:83,110; 4:77; 24:56; 73:20) ُّ ‫ ْال َبحْ ر ْالمجْ َت‬, namely, ْ‫( مسْ َت ْفعِلن َفاعِ الَتن‬--.8. In the “uprooted meter” ‫ث‬ -.--) as in the poem of the “poet of the Nile river,” Ḥafiẓ Ibrāhīm (d. 1932) as follows: ‫الي َما أ َنا َحي *** يرْ َجى َولَ أ َنا َميْت‬ َ ‫َل ْي‬ O my Layla, I am not alive with hope, nor am I dead The poet expressed his frustration in life, but he was still alive. He had not done his duty to his country for being helpless. This reminds us of the Indonesian expression Hidup segan mati tak mau (“He is reluctant to live, but he does not want to die either”) The example in the Qur’ān is the following verse: َ ‫ َو‬... )73:‫ّللا َخيْر َوأَ ْب َقى (طه‬ … and Allah is better and more lasting (Q. 20:73) This was the statement of the magicians who believed in Allah and Prophet Moses a.s. after their magic had been defeated by Prophet Moses’s staff which turned into a real snake and swallowed their ropes which looked like snakes. They said, “Allah is better [as regards reward in comparison to your (Fir‘awn – Pharaoh) reward], and more lasting (as regards punishment in comparison to your punishment).”

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9. In the ramal meter ‫ ْال َبحْ ر الرَ َمل‬, namely, ْ‫( َفاعِ آلتنْ فاَعِ آلتنْ َفاعِ لن‬-.-- -.-- -.-), as in the poem of “the emir of poets” Aḥmad Shawqī, as follows: ‫ف َيجْ فو َف َج َفا *** َظالِم َل ِق ْيت ِم ْنه َما َك َفي‬ َ ‫َعلَم ْوه َك ْي‬ They taught him how to turn away, so he turned away I have found enough mistreatment from him The example in the Qur’ān is the following verse: )15:‫ (الشعراء‬... ‫َوالَذِي أَ ْط َمع أَنْ َي ْغف َِر لِي‬ And Who I hope will forgive me (Q. 26:82) This was the statement of Prophet Ibrāhīm (Abraham) a.s. to his father and his people who worshiped idols in calling them to worship Allah, the Creator, and the Guide to the right path. 10. The last example of the 16 poetical meters in Arabic poetry is ْ namely, ‫مسْ َت ْف ِعلن َفاعِ لن مسْ َت ْفعِلن َفعِلن‬ the “simple meter” ‫ال َبحْ ر ْالبَسِ يْط‬, (--.- -.- --.- ..-), as in the Qaṣīdat al-Burdah. The burdah is the mantle of the Prophet. This poetry was composed by al-Imām Sharaf al-Dīn Muḥammad al-Bῡṣīrī in praising the Prophet. He was born in Egypt in 608 or 609/1212 or 1213 and died in 696 or 697/1296 or 1297 at the age of ca 84. He composed this qaṣīdah after suffering from a stroke caused him to be partially paralysed. He prayed to Allah to cure him. He dreamed that he cited the qaṣīdah to the Prophet. The Prophet touched the paralysed part of his body and threw his mantle (burdah) over him. Upon awakening he found out that he had been cured of his paralysis. The qaṣīdah was originally entitled ‫ْال َك َواكِب ال ُّدرِّ يَة فِيْ َم ْد ِح َخي ِْر ْال َب ِريَة‬ (“The Resplendent Stars in the Praise of the Best of Creation”), later called Qaṣīdat al-Burdah in ten parts consisting of more than 160 verses, all ending with letter mīm (‫)م‬. They are read, memorized, and cited in many Islamic schools all over the Muslim world. The qaṣīdah has been translated into many languages, such as Persian, Urdu, Punjabi, French, and German. Here are some verses of the qaṣīdah: َ ‫ْن َو‬ ٍ ْ‫ْن مِنْ عر‬ ‫ب َو مِنْ َع َج ِم‬ *** ‫الث َقلَــيــــ‬ ِ ‫ـــن َو ْال َف ِر ْي َقي‬ ِ ِ ‫ م َحمَد َسيِّد ْال َك ْو َني‬. 39

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34. Muhammad – Master of the Two Worlds, and the Two Dense Kinds [human and jinn], and of the Two Groups, Arabs and non-Arabs. ْ ‫ َيا َربِّ ِب ْالمصْ َط َفى َبلِّ ْغ َم َقاصِ َد َنا * َو‬.153 ‫ضى َيا َواسِ َع ْال َك َر ِم‬ َ ‫اغفِرْ لَ َنا َما َم‬ 163. O my Lord! With the Elect One (namely, Prophet Muhammad s.a.w.] make us attain our goals, and forgive us for what has passed, O Most Munificent One! The example of this “simple” meter in the Qur’ān is as follows: )50:‫َفأَصْ َبحوا َل ي َرى إِ َل َم َساكِنه ْم (اْلحقاف‬ …so, they became such that nothing could be seen except their dwellings (Q. 46:25) This verse was about Allah’s punishment on the ‘Ᾱd people who did not want to listen to their Prophet Hῡd to worship Allah. Then strong wind destroyed everything except their houses. Dr. Ṭāhā Ḥusayn (d. 1973) of Egypt nicknamed “the foremost representative of Arabic literature” )‫ب ْال َع َر ِبي‬ ِ ‫ ( َع ِميْد اْل َد‬was reported to have said that Arabic literature is divided into three kinds: prose, poetry, and the Qur’ān. As the Qur’ān is not poetry, but the very words of Allah, we treat it with full respect, and read it with its own rules, called ‫“( عِ لم ال َتجْ ِويْد‬The art of reciting the Qur’ān”), i.e., the Qur’ān reciting according to the established rules of pronunciation and intonation. (CIVIC, 04.04.14) :‫المصادر‬ ‫المكتبة الشاملة‬ ‫تفسير الطبري‬ ‫تفسير القرطبي‬ http://ejabat.google.com/ejabat/thread?tid=4e9c1cedd15ca3e8 http://www.britannica.com/EBchecked/topic/401277/al-Nabighahal-Dhubyani http://www.britannica.com/EBchecked/topic/284295/Imru-al-Qays http://pulpit.alwatanvoice.com/articles/2009/12/29/184413.html http://islamport.com/w/lqh/Web/2621/1.htm http://www.albayan.ae/economy/2010-07-02-1.261096 www.awzan.com/bu7oor/bu7oor1.htm https://ar.wikipedia.org/wiki/‫البوصيري‬

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For the Collection of my Islamic Speeches and Writings, please visit: independent.academia.edu/MuhammadAminSamad http://issuu.com/muhammadaminsamad. [Google] muhammine.blogspot.com